CHAP. I. Of Believers Exemption from Condemnation.

I Purpose (with Gods leave and gracious as­sistance) in the revolution of my Ministerial Labours, to go over this whole Chapter. 'Tis a very great undertaking! and I am very sen­sible how much it is above me; I have only this encouragement I serve a good Master, one who both can and (I trust) will help me in it and carry me through it, (for he uses to give strength where he calls to work). And 'tis no matter what the Instrument is if he will be pleased to use it: the mighty God by weak means can effect great things; Math. 21.16. out of the [Page 3]mouths of Babes and Sucklings he can perfect praise to himself. Here is indeed a rich and precious Cabinet (full of Grace) to be opened, yet a Key of small value may open it (if God please to direct the hand). Therefore in all humble (yet steddy) relyance upon him whose Grace alone is 2 Cor. 12.9. sufficient for me, I shall now enter upon this work (though it be vast and difficult).

Of the Excel­lency of this Chapter.And in the midst of all my discouragements (which are very many God knows), yet I find my self under a strong inclination to engage in it, when I consider the transcendent excellency, preciousness, use­fulness of that matter which the Spirit of God lays before us in this Chapter. Who would not be willing to take pains in a Mine that hath such treasures hid in it? where the breast is so full who would not be drawing from it? I think I should not hyperbolize should I say of it, Search all the Scriptures (I'le except none), turn over the whole Word of God from the beginning of Genesis to the end of the Revelation, you will not find any one Chapter into which more excellent, sublime, Evangelical Truths are crowded, than this (which I am entring upon). The Holy Bible is the Book of Books, in some (though not in equal) respects this Chapter may be stiled the Chapter of Chapters. From first to last 'tis high Gospel, 'tis all Gospel (its Matter being entirely Evangelical), and 'tis all the Gospel (either directly or reductively), in having in it the very sum, marrow, pith of all Gospel-revelation. 'Tis indeed the Epitome, Abridge­ment, Storehouse of all the Saints Priviledges and Duties: You have in it the Love of God and of Christ displaid to the utmost, and shining forth in its greatest splendor. Would any take a view of the Magnalia Dei (with respect to his glorious Grace)? here they lye open before them. Paul in it speaks much of the blessed Spirit, and surely he was (more than ordinarily) Est Caput aureum & in­ter omnia hu­jus Epistolae illustrissimum; in quo cum de Spirtûs mune­ribus disserere statuisset Apo­stolus, Spiritus ipse Divinus pleno numine in ejus pectus illapsus vide­tur; cujus ideo suavitate & fragrantiâ sin­gulis Verbis redolet, charis­matibus (que) dif­fluit & exun­dat. Soto. full of this Spirit in the penning of it. Blessed be God for every part and parcel of Holy Writ! and (in special) blessed be God for this Eighth Chapter to the Romans! O 'tis pitty that it is not better understood through the dimness of our light, nor better improv'd through the weakness of our Faith. May I in my poor endeavours be instrumental (but in the least) to further these two in any, I hope I shall own it as an abundant recompence for all my pains.

As to the Scope and principal Matter of it, 'tis Consolatory: there's a vein of heavenly Comfort running through the whole Body of it; Of its main Scope. with this it begins, with this it ends, (for it begins with No Condem­nation v. 1. and ends with No Separation from the Love of God v. 38, 39); and all the intermediate parts do exactly correspond with these [Page 4] extreams. The truth is, the sincere Christian here treads upon no­thing but Roses and Violets, there's nothing but Hony to be found in this Hive, here's Balm in every Line for the healing of the wounded Spirit. Let such as are in Christ (for that's the foundation of all) study, weigh, digest, believe, apply, what is laid down in this Chapter; and let them walk dejectedly if they can.

The Division of it into its Parts. Divines (who write upon it) commonly divide it into Three Parts: The First contains in it excellent supports and comforts for the people of God; as burdened under the reliques and remainders of Sin; (and this reaches from the 1 v. to the 17). The Second contains in it further supports and comforts in reference to the Sufferings, Afflicti­ons which here are incident to the Godly; (this reaches from the 17 v. to the 31). The Third contains in it those high and holy Triumphs which the Apostle (in his own person and in the per­son of all Believers) makes over both Sin and Suffering; (which reaches from the 31 v. to the end). In this threefold channel the Comforts of the whole Chapter run: (this Division of it I shall follow, and accordingly divide my ensuing Discourse into Three Parts.)

For the First (the supporting and comforting the Saints as bur­dened under the reliques of sin), the Apostle begins with that, because he very well knew that sin (to such) is their greatest burden. O nothing lies so sad and heavy upon their Spirits as this! It was so with Paul himself (as you see Chapt. 7.) and it is so too with all that are gracious (they having the same Spirit which he had). All Pauls afflictions without, (though they were very many and very sharp, see his Catalogue of them 2 Cor. 11.23. &c.), were nothing to his Corruptions within: the former never made him cry out Rom. 7.24. O wretched man that I am as the latter did! O this Sin went to the heart of him and almost overwhelmed him! And so (proportionably) it is with all who belong to God. For this reason therefore, when the Apostle would comfort himself and others, he first applies his Discourse to that which might give ease as to what was and is most burdensome.

In order to which, he First lays down a notable Faith-supporting and Soul-reviving Proposition: The main Pro­position. then Secondly he amplifies and enlarges upon that Proposition, (which he doth chiefly with respect to the description of the Subject of it). And all that is contain'd in this First Part of the Chapter will fall either under the one or the other of these two Heads.

The Proposition it self is this, There is therefore now no Condemnation [Page 5]to them which are in Christ Jesus, &c. In which the Illative [There­fore] shows, that the Words are an Inference (or Conclusion) drawn from what went before. Take but that away (though we must not so easily part with it), and they fall into a Formal Thesis or Categori­cal Proposition, There is no Condemnation, &c. I will by and by give you the force and strength of the Illation and show what 'tis groun­ded upon: but at present we are only to consider the Position it self. No Condemnation to them which are in Christ Jesus? O great and blessed words! How appositely, fully, and convincingly doth Paul speak to the thing in hand! What a Basis and Foundation doth he here lay for Faith to build upon! Is the gracious heart burd'ned under the remainders of Sin? what could be spoken more proper, more effectual for its relief, then to assure it that (though there may be much Corruption yet) there is no Condemnation? No Condemnation to them which are in Christ? what a magnificent Conclusion, what a Faith-strengthening and heart-chearing consideration is this! Here's Dainties and Cordials at the very first; no sooner doth the Apostle launch out, but immediately he is in the great deeps of the Grace of God and of the happiness of Believers.

A great change in Paul.By the way, I cannot but observe how the case is altered and mended with him: View him in the foregoing Chapter, there you find him pensive, sad, cast down under the sense of sin, making sad complaints that he Rom. 7.14, 18, 15. carnal sold under sin, that in him (viz. in his Flesh) there dwelt no good thing; that the good he would, he did not; the evil he would not, that he did; (many such indictments he there draws up against himself); and thus it was with him in that Chapter. But now follow him to this here he's another man, he speaks at ano­ther rate, now you have him rejoycing yea triumphing over sin and all: From the depth of sorrow he's got up to the highest pinacle of divine joy; that eye which but just now was fixed upon his own vileness, is now fixed upon his great blessedness in and through Christ. And indeed usually 'tis so with others too; after Conviction comes Conso­lation; a deep sense of sin attended with brokenness of heart for it doth (commonly) usher in the highest peace and comfort to the Soul. After the dark night the day dawns; when the true Poenitent hath been most abased and cast down then comes exalting and lifting up: (see Job 22.29.) There is (in this respect)— post nubila Phoe­bus, a bright Sun after the thick Cloud, or a Psal. 126.5. reaping in joy after a sowing in Tears. Penitential sorrow is [...] (as Chrysost. expresses it) the Mother (the Precursor) of inward joy. God will heal where he thus wound, Psal. 147.3. he healeth the broken in heart); such [Page 6]as thus Math. 5.4. mourn shall be comforted; these Joh. 2.9. waters Christ will turn into wine: As joy in sin will end in sorrow so sorrow for sin will end in joy. But to return to our Apostle! He had (as to his outward state) his abasements and his advancements too, (and he knew how to carry himself under both, Philip. 4.12. I know how to be abased and I know how to a­bound): So (as to his inward state) he also had his abasements and his advancements. Sometimes tis O wretched man that I am, &c. (there 'twas abasement); then presently 'tis There is no Condemnation, &c. (there 'twas advancement.) And let me add, that Pauls comfort in this Chapter had never been so high, so full (as to himself), so encouraging (as to others), if he had not in the former Chapter first smarted under the cutting and piercing Conviction of Sin. O to have one (who but even now was almost pressed down under Soul-burdens), now saying yet there is no Condemnation to them, &c. how may this animate and strengthen the Faith of a poor Christian, when ever troubles of Conscience (by reason of sin) shall be upon him!

The Prop. consi­dered in its parts.This being the Proposition I will consider it in its Parts: And so you have in it

First The Praedicate or the Priviledge asserted ( viz. exemption from Condemnation); There is therefore now no Condemnation, &c.

Secondly The Subject or the Persons described to whom (and to whom onely) the Priviledge belongs: And (to take the most easie division of the words at present), they are described

• 1. By their Ʋnion with Christ (in reference to their State); they are such who are in Christ Jesus.
• 2. By their Qualification or Property (in reference to their Course); they walk not after the Flesh, but after the Spirit. I conceive, this Clause doth more immediately refer to the persons who are in Christ, and is properly descriptive of them; yet mediately they may refer to, and be descriptive of the persons to whom there is no Condemnation, (as I shall hereafter show).

Of the different readings of the words.If you take the words in the body of them, there is some (yet no very great) difference in the reading of them. The latter branch [but after the Spirit] is wholly left out by the Vulgar Translation, (and by those Expositors who follow it): I know not why unless it be because the Syriac Version did the same, (which Proinde nul­la est Condem­natio iis qui non ambulant secundum car­nem in Jesu Christo. Vers. Syr. Version in the reading of the Words is not only defective (as to this), but very harsh in the misplacing of them, There is therefore no Condemnation to those who walk not after the flesh in Christ Jesus.) Some other such Variations might be taken notice of, but I'le pass them by.

[Page 7] The General Proposition (being taken in pieces) will afford us these two Observations:

• 1. That there is no Condemnation to them who are in Christ Jesus.
  The Obs. raised.
• 2. That such who are in Christ Jesus (and so secured from Con­demnation), this is their Property or Course, they walk not after the Flesh but after the Spirit.

The discussing of these two Points will take me up some time. Of the first Observation. I begin with the First; in the handling of which I will

• 1. chiefly speak to the Priviledge, and only in a general way joyn the description of the Subject with it.
• 2. I will then more particularly speak to that and show what it is to be in Christ Jesus, or how persons may be said to be in Christ Jesus.

Of the First at this time.

For the better opening of which I must premise these seven things: Seven things premised for explications.

1. First the Apostle doth not say, There is now no Affliction or no Correction to them who are in Christ, but there is no Condemnation to them who are in Christ. 'Tis one thing to be afflicted, another thing to be condemned; God may (and will) afflict his Children but he'le never condemn them; it may be much affliction yet 'tis no Condemnation. Indeed God afflicts here that he may not condemn hereafter: 1 Cor. 31.32. When we are judged we are chastened of the Lord, that we should not be condemned with the World. God is so gracious that he will not condemn, yet withall so wise, so just, so holy that he will afflict. Grace in the Heart secures from eternal not from temporal Evils. God cannot condemn and yet love, but he can chasten and yet love; nay, therefore he chastens because he loves: As many as I love, I rebuke and chasten; whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. And it may be (even to them who are in Christ) not only bare Affliction, but there may be something of the nature of Quamvis De­us abso [...]vit ve­rè poenitentes ab omni poenâ satisfactoriâ propter Chri­sti mortem, non tamen il­los liberat ab­omni poenâ medicinali & castigatoriâ. Davenant. in Col 1.24. See of this Burg. of Justif. Lect. 4.5.10. Eaxt. Aphor. p. 68. &c. Boltons Bounds &c. p. 163. &c. Rutherf [...]. Sur­vay, pa [...], ch. 31. Punnishment in that affliction, (though not in a vindictive way, or upon the account of satisfaction). The nearer a person is to Christ and the dearer he is to God, the surer he is to be punished (if he sin); Tou only have I know of all the Families of the Earth, therefore I will punish you for your iniquities, Amos 3.2. God may pardon and yet punish; temporal punishment is very consistent with pardoning Mercy. Psal. 99.8. Thou answeredst them O Lord our God; thou wast a God that forgavest them; though thoù tookest vengeance of them for their iniquities: God had put away Davids sin yet he shall smart for it; his own Soul shall live but his Child shall dye as a punishment for his sin: (See 2 Sam. 12.13, 14.) The Malefactor may not be condemn'd to dye, (as to his Life he may be acquitted), yet he may be judged to be whipp'd or [Page 8]burnt in the hand for his offence; so 'tis here. You must distinguish therefore betwixt no Condemnation and no Affliction or no Cor­rection; Saints are exempted from the former but not from the latter.

2. Secondly, The Apostle doth not say there is no Matter of Condemnation in them who are in Christ, only (as to Fact) he saith, there is no (actual) Condemnation to such. There is a vast difference betwixt what is deserved and what is actually inflicted; betwixt what is de Jure and ex Merito and what is de Facto. Take the very best of Saints there is enough and enough in them which deserves eternal Condemnation; and (if God should proceed according to their merit) it would be Condemnation over and over again: for (even they) have sin and commit sin, and wherever sin is there is matter of condemnation. There's not a man to be found on earth who (upon this account and in this sense) is not obnoxious and liable to a sentence and state of Condemnation; for 1 Kings 8.46. there is no man that sinneth not; Jam. 3.2. in many things we offend all; 1 Joh. 1.8. if we say we have no sin, we deceive our selves and the truth is not in us. Besides those actual sins which break forth in external acts, which are committed upon deliberation and with consent (of which all are more or less guilty), I say (besides these) there is in all a corrupt, wicked, depraved Nature, which Nature puts forth it self in evil motions, sinful propensions, strong inclinations to what is evil. O that Fomes Peccati, those Motus Primo-primi (as the Schoolmen call them), those inward ebullitions of indwelling sin in impure and filthy desires (set forth in Scripture by Concupiscence)! what shall we say to these? are not they sinful? is there not in them matter of Condemnation (if God should enter into judgment and proceed according to the rigour of his Justice and the purity of his Law)? surely yes! If it be prov'd that they are sinful, unquestionably then it follows that they expose a person to Condemnation: now how full are our Divines in the proof of that! Concupiscence, the first risings and stirrings of Corrupt Nature even in renewed and regenerate persons are properly and formally sinful, (whether they consent or not, for Consent is not so of the Essence of sin but that there may be sin without it; that may have some influence upon the degree but not upon the nature of the thing it self). Those evil thoughts and motions in the Heart (with which the best are so much pestred), are not meer infirmities (attending the present state of imperfection), but they are plain iniquities; there is sin in them. The Apostle speaking of them sets the black brand of sin upon them Rom. 7.7. What shall we say then? is the Law sin? [Page 9]God forbid! nay, I had not known [sin] but by the Law, for I had not known [Lust] except the Law had said, thou shalt not covet. The holy Law forbids these inward workings of the sinful Nature as well as the exterior acts of sin, therefore they are [...] a breach of that Law, and being so therefore they are sinful. They flow from sin, they tend to sin, and yet are they not sin? when Lust hath conceiv'd it bringeth forth sin, Jam. 1.13. This is the Doctrine of our Art. 9. Church, of the ancient August. lib. 1. contra duas Pelag. Ep. cap. 13. & lib. 3. contra Julian. cap. 3. (with several others cited in Chamier tom. 3. lib. 10. c. 10.) Fathers, of the Body of Vide Cham. tom. 3. lib. 10. c. 4. &c. Chemn. Exam. Decr. 5 Sess. p. 93. &c. Calv. Instit. lib. 3. c. 3. Daven. Det. Qu. 1. Ward. Determ. Theol. p. 136. &c. Protestants; (and they make it good by several Arguments of great strength).

The The Coun­cil of Trent a­nathematizeth all who hold Concupiscence (in renewed persons and after Baptism) to be sin. Sess. 5. Bellarm. de Amiss. Grat. lib. 5. cap. 7. Valentia de Pec. Orig. cap. 7 & 8. Perer. Quaest. ad Cap. 7. in Ep. ad Rom. Disput. 7, 8, 9. Papists are wholly of another mind: And whereas 'tis said here in the Text [There is no Condemnation, &c.], they carry it so high as to affirm that (in reference to Original Sin, the deprava­tion of Nature, Concupiscence, the inward motions and inclinations of the Heart to sin, after Baptism, Faith, Regeneration), there is no matter of Condemnation or nothing damnable in them who are in Christ. He that will please to cast his eye upon the Non tam significat nullam esse Condemnationem justificatis in Christo ob Concupiscentiam, quàm nihil esse in eis condemnatione dignum. Bellarm. de Am. Gr. lib. 5. cap. 7. Tollitur damnatio quantum ad Culpam & quantum ad poenam: Primus Motus habet quod non sit Pecca­tum Mortale, ex eo quod rationem non attingit, in quâ completur ratio Peccati, &c. Aquin. in loc.—&c. Et consistit differentia in hoc, quod inillis (justificatis nempe in Christo) nihil committitur damnabile, propter donum Christi tam externum quam internum; Intendit ita (que) per nullam damnationem nullum actum quo meremur damnari—Et dixit hoc ad diffetentiam Primorum Motuum, qui sunt etiam apud justificatos in Christo, ut intelligamus illos non esle materiam damnationis—Primi enim Motus non reddunt Sanctos damnabiles tum ob eorum imperfectionem, tum quia absorbentur a copiâ Sanctarum actionum continuarum. Cajet. in loc.—Hinc patet nec concupiscentiam, nec aliud quippiam in renatis esse peccatum damnatione dignum. A-Lap.—Non quod volo, ago &c. ex iis sequitur involuntarios esse Concupiscentiae motus in renatis ac justis, quibus proinde ad poenam imputari non possint. Est.—Quamvis Caro contra Spiritum insultans molestias exhibeat iis qui sunt in Christo Jesu, nihil tamen est in iis dam­natiois, quia dum non consentiunt, non ipsi operantur illud, sed peccatum quod per Concu­piscentiam habitat in Corde. Soto. Citations here set down (which are taken especially out of their Expositors upon the Text), may see that this is the Interpretation which they put upon it.

What? no matter of Condemnation? nothing damnable in them who are in Christ? this is much too high. Our Adversaries (I sup­pose) though they deny any merit of Condemnation upon the fore­mentioned [Page 10]things, yet surely they will not deny but that sin in its full Act merits Condemnation; if they will be so absurd, the Apostle plainly determines it, Sin when it is finished brings forth death, Jam. 1.15. Now is there not too much of this to be found even in Saints in Christ? and therefore are not they worthy of Condemnation? True indeed, Sin whether in the conception or in the finishing is not Ad haec re­spondetur, di­mitti Concu­piscentiam Carnis in Bap­tismo, non ut non sit, sed ut in peccatum non impute­tur. Aug. de Nup. & Conc. lib. 1. cap. 25. im­puted or charged upon them, and so there is no Condemnation; but yet as considered in its own Nature it merits Condemnation: it doth so ex Naturâ rei, exjudicio Legis, onely 'tis not so in point of Fact and in Event ex indultu Gratiae (as one expresses it). Sin is sin in the Children of God, and it merits Condemnation in them as well as in others; whence is it then that there is no Condemnation to them? meerly from the Grace of God who doth not impute this sin to them. As Solomon told Abiathar he was worthy of death yet he would not (for some considerations) put him to death, 1 Kings 2.26. so here, the highest in Grace have that in them which renders them worthy of Condemnation, but yet (they being in Christ, and thereupon sin not being imputed), they shall not actually be condemned. This is the true and genuine sense of the words [There is therefore now no Con­demnation to them &c.]; and thus our Non dicit non esse pec­ [...]atum &c. sed remitti propter Eidem in Chri­stum. Melanct. in Dispos. Orat. ad Ep. ad Rom. p. 18. Credentibus nulla est Condemnatio, non per se quidem sed ex accidenti, (h. e.) ex Dei misericordiâ non imputantis eis peccata ad condemnationem. Parens in Resp. ad Dub. 1.—Notandum est quod non dicit, Nihil condemnabile, aut [...] sed [...]: Non dicit in Christianis nihil esse amplius peccatorum, &c. sed esse illos condemnationi quae peccato competit exemptos: Habent quidem & Sancti reliquias peccati verù extra condemnationem sunt, proptet Gratiam Christi &c. Museul. Protestant Expositors open them, wherein their Opinions are so far from being ex Orco exci­tatae fetch'd from Hell, (as Disput. 1. in Cap. 8. ad Rom. Pererius with virulency and malice truly ex Orco excitata is pleased to say), that they are from Heaven, from the God of truth, and fully consonant to the Word of truth.

3. I premise Thirdly That 'tis Gods Condemnation onely from which such as are in Christ are exempted: the Universal Negative [No Con­demnation] reaches no further than the supream, final, irreversible condemnatory Sentence of the great God. As to this all in Christ are safe; but there is other Condemnation which they do lye under: Take a threefold instance of this.

1. Men condemn them: I mean the wicked, who are and always have been condemners of the righteous. The Saints (as assessors with Christ) shall 1 Cor. 6.2. judge the world hereafter, and the world will be judging the Saints here: the Saints condemn Sinners by their holy con­versation (as 'tis said of Noah, Heb. 11.7. He prepared an Ark by which he [Page 11]condemned the World); and they will be condemning the Saints in that false judgement, those sharp censures which they are pleased to pass upon them. What more common than for the Godly to have their persons, practises, strict walking, condemned by a mistaken and ma­licious World! O they are Hypocrites, factious, Ezra 4.15. seditious, turbulent, 1 Kings 18.17. troublers of Kingdoms, unnecessarily scrupulous, proud, selfish, false, covetous, and indeed what not! Sometimes the Condemnation is only Verbal going no further than bitter words, wherein their names are aspersed, the innocency of their persons sullied, the goodness of their Cause blackened: Sometimes it rises higher, men condemn Gods people even to the taking away of their Lives, (as Jam. 5.6. You have condemned and killed the just &c. this is the condemning of the soul of the poor, Psal. 109. ult.): though possibly there may be some­thing more in this expression than striking at the bare natural Life; for such is the inveterate malice of the wicked against the godly, that they will be condemning of them even as to their final and everlasting state; they condemn the Soul of the poor even to Hell it self: thus the condemned world is a condemning world. But yet God condemns not (neither here nor hereafter): all this is but mans day and 1 Cor. 4.3. mans judgment; the righteous God judges otherwise of his people. He's so far from condemning them, that he will openly vindicate them against all the groundless accusations and condemnations of their enemies. 'Twas Davids Prayer to God Let my sentence come forth from thy presence, Psal. 17.2. (q. d.) Lord! man doth thus and thus pass sentence upon my person, cause, actions; but Lord do thou thy self pass sentence upon me, that I am sure will be as just and righteous as the sentence of my enemies is false and malicious; and do not keep thy Sentence about me to thy self, but let it come forth from thy presence that the world may see and know what I am, and what thoughts thou hast of me. 'Tis a very gracious promise that in Psal. 37.32.33. The wicked watcheth the righteous and seeketh to slay him, the Lord will not leave him in his hand, nor condemn him when he is judged; ( i. e. though man condemn God will not). He will not always let such as are upright with him lie under the worlds Condemnation, he will clear up their innocency as the light of the noon-day; probably he may do this for them here, but certainly he will do it at the Great day: and certainly too (which is more close to my business), though men are very free in their condemning of them as to their present con­cerns, yet God will not condemn them as to their State for eternity.

2. Sometimes Conscience condemns them: For this Conscience bears the place and office of a Judge in the Soul, and therefore it will be [Page 12] passing Sentence with respect to mens state and actions; and its Sen­tence often is in a condemnatory way; If our heart condemn us not; then have we confidence towards God 1 Joh. 3.21. I, and 'tis so even with Gods own Children (upon the commission of some great sin, or under some great darkness of spirit in time of conviction or de­sertion); O how forward is Conscience then to condemn and to give in sad judgment upon them! And truly a condemning Conscience is a very dreadful thing! be they Saints or Sinners who lie under it they will all find it to be bad enough; 'tis a little Hell or an anticipation of Hell; there's no pain in the body comparable to the torment of a condemning Conscience; a man had better be condemned of all the World than of his own Conscience. Yet the people of God have this to comfort them, though Conscience condemns below yet God doth not condemn above: To the wicked, 'tis a condemning Conscience and a condemning God too, (O there's the very height of misery)! to the Godly, 'tis sometimes a condemning Conscience but never a con­demning God; even when that speaks nothing but Guilt and wrath then God designs nothing but Grace and mercy. The inferior Judge condemns in the Court below, but the supream Judge acquits and justi­fies in the Court above.

3. Satan too he will be condemning such as are in Christ. He's a proud Creature, and loves to be upon the Bench and to assume that Authority and judicial Power which doth not belong to him: O it greatly pleases him to be judging of the spiritual and eternal state of Believers! he that is but Gods Executioner he'le take upon him to be a Judge. And as his Pride puts him upon judging, so his malice puts him upon condemning: there's not an upright person in the world, upon whom he either doth not or would not pronounce a black Sen­tence of Condemnation. He's condemned himself, and he's altoge­ther for the condemning of others too. Especially when he meets with a poor troubled Soul, how doth he bestir himself with his dreadful judgings to discourage and overwhelm that Soul! What? thou a Child of God? no, thou art a Child of Wrath: what, thou look for Salvation? no, Hell and Damnation shall be thy portion forever: what, thou pretend to Grace? no, there's not one dram of true Grace in thee: thou art an Hypocrite, a Cast-away, one that must perish forever. The Ex enditur interdum Con­demnandi ver­bum etiam ad Accusatorem ut idem sit quod reum peragere, vel efficere ut quis damnetur. Ca­lepin. Ego hoc uno crimine il­lum condem­nem necesse est. Cic. in Ver. [...]. Plutarch. in Vit. Caes. word [Condemn] in Classical Authors ( Greek and Latin) signifies to accuse also: the Devil is a great accuser, he accused Job to God; he is stiled the Accuser of the Brethren, Rev. 12.10. but this will not satisfie him, he must condemn too (in the higher and stricter notion of the word), he is for absolute, decisive, [Page 13]irrepealable judgment upon and against the repenting sinner, (but God will not let him proceed so far, this is his own Prerogative and he will keep it to himself). Well! condemn he doth; and very busie he is (in special) to condemn those who belong to Christ, where God condemns least there Satan condemns most; but his condemna­tion signifies nothing for God condemns not. Who will regard the condemnatory Sentence of the Jaylor if he stand acquitted by the Judge? so here. But I am too long uon this Head! You see here is a great deal of Condemnation yet the No Condemnation in the Text is true; for though Men and Conscience and Satan condemn, yet God condemns not; and 'tis his Condemnation onely which is here denied.

4. Fourthly, The Particle [Now] is to be taken notice of: there is therefore [Now] no Condemnation, &c. Magnum est pondus parti­culae Universa­litèr negantis, & Adverbii praesentis Tem­poris, à Syro interprete ma­lè praetermissi. Beza looks upon this as so emphatical, that he blames the Syriac Translation for the omit­ting it: what then is the import and significancy of it in this place? Answ. I suppose the Apostle doth not intend by it to point to any Circumstance of Time, as namely the present time of Life, or the present time of the Gospel. Dicit nunc ut intelligamus quod de prae­sentis vitae sta­tu loquitur, ne intelligeres quod ratione status futurae beatitudinis excludit om­nem damna­tionem. Cajetan applies it to the present time of Life; the Apostle (saith he) says [Now], that we may understand that he speaks of the present Life, and that we may not think that he excludes all Condemnation only in respect of the state of the future blessedness. Then the meaning must be this, that the Saints are secure against Condemnation not only when they shall actually be instated in the Heavenly Blessedness, or only upon the account of that blessed estate, but even here whilst they are but in the way and with respect to the present state of Grace, now there is no Condemnation to them. There is a truth in this interpretation, yet I shall not close with it.

Others apply it to the Time of the Gospel: Now (that is) when Christ is come, Now when the Gospel-Dispensation takes place, and the Gospel-Grace is advanced, Now there is no Condemnation. A great truth! but it must be taken with some caution or else it may be the occasion of a great and dangerous Error. What? is there no Condemnation now in the times of the Gospel? yes surely there is! yea, the highest and sorest Condemnation is now under the Gospel: Joh. 3.19. This is the Condemnation, &c. (by way of Eminency). No Con­demnation like to Gospel Condemnation; this is double Condemnation (as the Prophet imprecates double destruction Jer. 17.18.). And again, was there no exemption from this till the time of the Gospel? doth the Apostle by this Particle confine and limit this Priviledge to [Page 14]those only who now live under the Gospel? God forbid! Believers under the Law were justified and saved as well as Believers now under the Gospel; (the Scriptures are exceeding clear in this matter). 'Tis therefore a false and venomous Gloss which a great Nunc (i. e.) his tempori­bus; opponit haec tempora allati & publi­cati Evangelii anteactis tem­portibus, prae­sertim sub Le­ge, quibus om­nes in Com­mune loquen­do damnationi subjecti erant; Nunc autem multis homini­bus nulla est damnatio, & (si omnes vel­lent) nulla es­set omnibus. Slichting. in loc. Socinian gives upon the words: he brings in Paul a [...]set [...]ing the times of the Gospel against the times of the Law, under which (he saith) all speaking of them in common were lyable to damnation; but now (under the Gospel) to many there's no damnation, and (if all would) there should be none to any. Here's a complication of Errours, but I must not engage in the refuting of them: To many now there's no Damnation? and was it not so even under the Law? O let us neither make the time of the Law worse than indeed it was, nor the time of the Gospel better than indeed it is! there was salvation then, and there is dam­nation now.

In short, with Pareus I make this [Now] to be only particula [...] a Causal Particle; 'tis as much as cùm haec ita sint, since things are so (as the Apostle had made out in his preceding Discourse), there is now (or upon all this) no Condemnation, &c. 'Tis the very basis or foundation upon which all is bottomed; the [therefore] in the Text points to this [now], and derives all its strength from it; the Apostle crowds the force of all that he had said by way of Ar­gument into this little word, and lays the whole stress of his Conclu­sion upon it; There is [Now] no Condemnation, &c.

5. Fifthly, we read it [No Condemnation], the Original will bear it if we read it [Not one Condemnation]: [...] is as much as [...]; such is the Grace of God to Believers and such is their safety in their justified estate, that there is no Condemnation, no not so much as one Condemnation to be passed upon them. Suppose a condemnatory Sentence for every sin, (I'm sure every sin deserves such a Sentence, and in point of merit 'tis so many sins so many con­demnations); yet the Pardon being plenary and full, every way ade­quate to the sinners guilt, the exemption of the pardoned person from condemnation must be plenary and full too; so that if there be not one sin unpardoned there is not one condemnation to be feared. Jer. 50.20. In those days the iniquity of Israel shall be sought for, and there shall be none. 'Tis an allusion to one that turns over all his Bonds, searches into all his Debt-books, to see if he can find any debt due to him from such or such a person; but upon all his searching he cannot find so much as one debt to charge upon him: So 'tis with the pardoned, justified sinner; imagine that God should be inquisitive to find out some guilt as lying upon him, he might indeed find out enough (as he [Page 15]is in himself), but as he is in Christ, as he is pardoned and justified through Christ, so there is nothing to be found against him; and therefore not one Condemnation. How doth this tend to the comfort and encouragement of Gods people! this makes the Proposition to be very emphatical and highly consolatory; there is not one Con­demnation for them who are in Christ: Oecumenius opens the words with this emphasis, [...].

6. Sixthly, The Apostle speaks indefinitely with respect to the sub­ject: there is no Condemnation [to them] which are in Christ Jesus. He takes all such into the priviledge, (for the Indefinite here is equi­pollent to an Ʋniversal). Paul doth not narrow or confine or im­propriate this Non-condemnation to himself; 'tis not there is now no Condemnation [to me], but he extends it to all who have an interest in Christ. And herein he discovers much of wisdom (as Mirabilis sa­nè est Aposto­li prudentia, qui cum de vi peccati scribe­ret, eam ex­pressit in per­sonâ suâ, ut intelligeremus &c. Posteà ve­rò cum agitur de auxilio spi­ritus Christi, inducit perso­nam aliorum, ne cuiquam in mentem veni­ret, non quosli­bet Christia­nos frui hoc auxilio Dei, sed tantum pri­marios quos­dam & eximi­os, quales fue­runt Apostoli. Pet. Martyr. Peter Mar­tyr observes); for had he spoken in the Singular number (to me), many poor weak Christians would have been afraid to have applyed this blessedness to themselves; they would have been ready to object, Ah blessed Paul thou art high in Faith, eminent in Grace, therefore thou maist say there is no Condemnation to thee: but 'tis not so with us, we are but poor shrubs, meer dwarfs in Grace, 'tis not for us to lay hold upon so high a priviledge. To obviate this discouragement, (saith the Apostle) I tell you there is no Condemnation to any who are in Christ (let them be who they will); this belongs to all such, to you as well as to my self. True, I am an Apostle you are not so, but then I am a Believer and so are you: true, I may have more of grace than you, but yet you are in Christ as well as I, and the Ʋnion being common the Non-condemnation is common too, for that is the ground of this. 'Tis the same righteousness to all and upon all that believe, Rom. 3.22. 'tis the same faith (for substance) in the highest and in the lowest, to them that have obtained like precious faith with us, 2 Pet. 1.1. 'tis the same head, and the same union with this head in all; and therefore it must be the same exemption from Condemnation.

The difference in Pauls expressing himself (according to the diffe­rence of the subject he was upon) is very observable: take him in the former Chapter where he is bewailing sin, there he speaks altogether in the First person Singular, and goes no further than himself; (read from the 7 verse to the end and you'll find I and me in every verse): But now in this Eighth Chapter where he's treating of Pri­viledges, there he speaks altogether in the Plural number (as taking in the whole body of Believers). Run over it all and except but one Verse (in which 'tis true he particularizes himself, The Law of the [Page 16]spirit of Life in Christ Jesus, hath made [me] free from the Law of sin and death), I say do but except this one Verse, and in all the rest you will find the observation to be true; (but this will be further cleared up hereafter). And elsewhere too you find him very careful not to engross or confine happiness to himself, but to extend it to all who belonged to God as well as he himself did: As take but that one instance 2 Tim. 4.8. Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day, (thus far he himself is concerned, but doth he stop here and not take in others? No, 'tis not enough to him to be sure of this happiness himself, but he'll let others know it shall be just so with them too, therefore he adds) and not to me onely, but unto [all] them also that love his appearing. In the great blessings of the Gospel (Justification, Adoption, eternal Life), all the Saints shall fare alike; they are all Gods Children and therefore all shall have their portion, and the same portion too: Jude calls it common Salvation ( V. 3); and the same may be said of all other Blessings, 'tis common Justification, common Adoption, &c.

7. Seventhly, The Positive is included in the Negative: There's no Condemnation, &c. is this all that the Apostle drives at or hath in his eye? (viz.) to hold forth that such who are in Christ shall not be condemned? no! he aims at something more, namely at this that such are fully justified and shall be most certainly saved: they shall not only (upon their being in Christ) be looked upon as not guilty, or barely kept out of Hell, but they shall be judged compleatly righteous, and they shall also be admitted into Heaven and eternally glorified. There is a Meiosis in the words, more is to be under­stood than what is expressed; the Privative and the Positive part of the blessedness are to be linked together, (and blessed be God for both)! Had it been only freedom from Condemnation that would have been rich and glorious mercy; but when it is not only that but Justification and Salvation too, O here is mercy in the very height and Zenith of it! Some enquire why the Apostle expresseth it in the Negative rather than in the Positive? they answer, because Men (generally) are more sensible of the Goodness of God, in the freeing of them from evil than in the collating or bestowing of good: No Condemnation more affects than positive Justification or Salvation. It may be further added, the Apostle thus expresses it because Ne­gatives usually intend and highten the thing spoken of: as in the Com­mandements, such as are Negative carry an higher obligation in them than those which are Positive, (for they oblige both semper and ad [Page 17]semper too): and as in the Promises, when they are Negatively ex­pressed, this makes them to rise the higher in the matter contained in them; as take that Promise (which is made up of so many Negative) Heb. 13.5. I will never leave thee nor for sake thee; this is more than if God had said I will always be with thee: So here as to Proposi­tions, when they are laid down in the Negative, this form of ex­pression doth add both greatness and certainty (at least wise as to us) to the matter of them. And therefore Paul designing here to set forth the safety and happiness of Believers with the greatest advan­tage, he chuses to express it in the Negative rather than in the Po­sitive.

The Observat. more strictly spoken to.These things being premis'd, I come now to the more close hand­ling of the Point; There is no Condemnation to them who are in Christ Jesus.

Here I'll shew

• 1. What this Condemnation is (which the persons spo­ken of are secured from):
• 2. I'll make out the truth of the Assertion and give you the Grounds of it.

Condemnation opened.1. First 'tis requisite I should a little open the Condemnation here mentioned. The word is [...]: here in this Verse 'tis the Substantive; you have the Verb ( v. 3.) and for sin condemned, &c. ( [...]); and the Participle ( v. 34.) who is he that condemneth ( [...])? Sometimes 'tis set forth by [...] (as Math. 23.14. 1 Tim. 3.6. 2 Pet. 2.3. Rom. 3.8): sometimes by [...] (as Joh. 3.19. Joh. 5.24): sometimes by [...] (as 2 Cor. 3.9.) These several words are promiscuously used to signifie one and the same thing. That here in the Text (commonly) carries a very black and dreadful sense with it: I do not deny, but that sometimes 'tis used to set forth temporal evils and punnishments (as condemnation to a temporal death, so Math. 20.18. Math. 27.3); but usually it (as the Verb in this Composition) is expressive of spiritual and eternal evils, of everlasting death: (so Rom. 5.16.18. Mark 16.16. 1 Cor. 11.32). As to its direct and proper notation it signifies judgment against one, (that's [...]): 'tis a forensick word relating to what is in use amongst men in their Courts of Judicature. To condemn, Propriè judicis est cùm mulctam reo vel poenam per sententiam erogat; 'tis the Sentence of a Judge decreeing a mulct or penalty to be inflicted upon the guilty person. Amongst men (for the parallel will illustrate that which I am upon) the Malefactor or guilty person is indicted, arraigned before the Judge, judicial process is form'd against him, his offence is proved, upon this the Judge passes sentence upon him, that he is guilty of that which is charg'd upon him, and then that he [Page 18]must undergo the penalty or penalties which are answerable to the nature and quality of his crime, (if that be Capital he must dye for it): So here, the impenitent, unbelieving sinner is indicted, arraigned at Gods Bar, process is made against him, he is found guilty of the violation of the holy Law, and (which is worse) of the contempt of the Gospel too; whereupon God judges him to be guilty, and upon that guilt adjudges him to everlasting death: this is Gods con­demning or condemnation in allusion to that condemnation which is amongst men. Pareus makes it to be the damnatory sentence of the Law, (that Gal. 3.10. Curse which it denounceth upon all and against all be­cause of sin): Grotius makes it to be that eternal death spoken of Rom. 6 ult. (several such Glosses there are upon it, but all tend to one and the same thing).

Condemnation refers to Guilt and Punnish­ment. Condemnation is either [ respectu Culpae & Reatus, or Poenae] in respect of Guilt or Punnishment (for both of these are included in it). God condemns the sinner, how? why, first he judges him to be [ [...]] guilty of that which the Law charges him with; O (saith the Law) Sinner! thus and thus thou hast offended, such Duties have been omitted, such sins have been committed, such Sabbaths have been profaned, such mercies have been abused, such tenders of grace have been slighted, (here the Gospel Law comes in as an accuser too) &c. Well now (saith God) Sinner! what dost thou say to this charge? is it true or false? canst thou deny it? what defence or plea canst thou make for thy self? Alas! he is Math. 22.12. speechless, hath not one word to say for himself, he can neither deny nor excuse or ex­tenuate what is charged upon him: Why then (saith God the righ­teous Judge) I must pronounce (and I do here pronounce) thee to be guilty. And is this all? no, upon this guilt the Law pleads for a further Sentence, for the decreeing and inflicting of the penalty (threat­ned by God himself, and incurred by the sinner): Ah (saith God) and I cannot deny it, I must be just and righteous, and therefore (Sinner) I here adjudge thee to dye eternally. This is Condemnation in the extensive notion of it: if you consider it with respect to Guilt, so 'tis opposed to justification; if you consider it with respect to Punishment, so 'tis opposed to Salvation. In the former notion you have it Rom. 5.16, 18. And not as it was by one that sinned, so is the gift, for the judgment was by one [to condemnation], but the free gift is of many offences [to Justification]; Therefore as by the offence of one, judgment came upon all men [to condemnation], even so by the righteousness of one, the free gift came upon all men [unto justification of life]. In the second notion you have it Mark 16.16. He that [Page 19]believeth, and is baptized, shall be [saved], but he that believeth not ( [...]) shall be [condemned]. These are the two things which make up the Condemnation in the Text, Guilt and Death: from both of which such as are in Christ are secured; they shall neither be judged Guilty (their Guilt being done away by Christ, and the Sen­tence proceeding according to what they are in Christ, and not accor­ding to what they are in themselves); nor shall a Sentence of eternal Death pass upon them, (for guilt being taken off that would not be righteous): there is therefore none of this Condemnation to Be­lievers.

Of the Sentence and State of Condemnation.There is the Sentence of Condemnation and the State of Con­demnation: the former (actively considered) refers to God and is his Act, the latter refers to the Sinner and is consequential upon the for­mer. The Sentence hath been already opened: the State of Con­demnation is the Sinners undergoing of the utmost of Vindictive Justice, in his eternal separation from God and enduring of everlasting torments in Hell; (of which you will hear more in what follows). Neither of these do belong to them who are in Christ Jesus: not the former (they being now justified), not the latter (they being sure to be glo­rified). I shall take in both, yet mainly freedom from the State of Condemnation; the Apostle (I conceive) had this chiefly in his eye when he here said There is now no Condemnation, &c. Justification and no Condemnation with respect to the Sentence are all one, onely the one notes what is Positive, the other what is Negative: now the Apostle in the words inferring No Condemnation from Justification (as you will see he doth by and by), it appears that his eye was upon something distinct from and consequential upon Justification; and that must be exemption from the state of Condemnation. There is no Condemnation, &c. 'tis as if he had said, such shall not be con­demned hereafter, or lie under that damnation in Hell which will be the portion of Unbelievers: (to this therefore I shall chiefly speak).

Condemnation Virtual or Actual.Further, as some distinguish of Justification, 'tis either Virtual or Actual; either in Title as to the Sentence of the Word here, or full and compleat in the Sentence which shall solemnly be pronounced by God at the Great day: So we may also distinguish of Condemnation, 'tis either Virtual, that which is now (in the Sentence of the Law or Gospel); or Actual, that which is to come, when God by Christ will in a publick and solemn way pass a condemnatory Sentence upon men according to the Word; and this shall be at the Last and Great Jud­ment. You read of the First, Joh. 3.18. He that believeth on him is [Page 20]not condemned, he that believeth not ( [...]) is condemned al­ready: so v. 26. of that Chapt. Of the Second Mark 16.16. (and in divers other places). In both of these senses also Gods people are exempted from Condemnation; take it Virtually or Actually, in Titlo here or in the Final Sentence of the Judge hereafter, it belongs not to them. And this I am now to make good, which was the Second Head that I propounded to speak to.

The Observ. proved.The Negation in the Text is so express, so absolute and peremptory, that there cannot be the least doubt of the truth of it: Indeed as to the appli­cation of this to a mans self (in Hypothesi), so there may be many doubts arising in the Soul concerning it; but as to the Thing it self (in Thesi), nothing more sure and certain than it is. You have it asserted not only in this single Scripture, but in divers others also: Joh. 3.18. He that be­lieveth on him is not condemned, (neither is nor ever shall be). Joh. 5.24. Verily, verily, I say unto you (Christ would have Believers fully settled in the belief of this precious Truth, and therefore he pre­mises asseveration upon asseveration; and gives you his own Authority for it), he that heareth my word and believeth on him that sent me, hath everlasting life and shall not come into condemnation, but is passed from death to life. Read Joh. 3.16.36. Mark 16.16. 1 Thess. 1.10.

If you look into the Text (for I'le go no further), you will find a double Argument (or Ground) for the Non-condemnation of Be­lievers.

The strength and import the Illative [therefore] o­pened.1. The First lies couch'd in the Illative Particle, There is [there­fore] now no Condemnation, &c. What doth this [therefore] point to? when that is found out we must then enquire, what there is of strength in it to prove and bottom Non condemnation upon.

For Answer to this, Expositors do somewhat differ about it: Some make it to refer to all that goes before from the 16 v. of the 1 Chapt. Est conclusio totius superioris disputationis à v. 16. primi Capitis, (Beza): 'Tis a Conclusion; drawn from all that hath been taught hitherto; (Deodate). Others limit it to some special part of the Apostles foregoing Discourse in this Epistle: And so some apply it to what he had laid down in the 3, 4, 5 Chapt. (where he insists upon Justifi­cation and proves at large that Believers are justified, and that through the Righteousness of Christ); which being so, from this their blessed state and this gracious act of God upon them, he here infers There is therefore now no Condemnation, &c. Others again make the Spring-head of the Inference to lie in the 7 Chapt. (especially in the close of it): Paul there thanks God who had delivered him from the body of sin through Christ; he says with his mind (his renewed and [Page 21]sanctified part) he served the Law of God, though with the flesh (the carnal and unregenerate part) he served the law of sin. Now Thus Bucer, Insert ad illud in proximâ se­ctione Gratias ago &c. Thus Pareus, Illatio est valdè vehemens ex praecedenti querelâ & Gratulatione. Thus Musculus, Nulla Condemnatio &c. Quare? referendum est istud exordium ad Gratiarum actio­nem capitis praecedentis, quà dixit Gratias ago &c. Thus Tolet, Connexa est haec sententia ulti­mis praecedentis capitis verbis, & ex ipsis deducitur. Pendet initium hoc tam saustum & faelix, ex hoc quod ultimò dictum est in fine praecedentis. (Corn. Mussus.) from this he draws the Conclusion, There is therefore now no Condem­nation, &c.

I (for my part) will not limit the Inference to the One or to the Other, but I'le take in All; (yet I'le consider the whole in its main Parts, viz. Justification and Sanctification). The Non-condemnation then of persons in Christ may be proved by, or is grounded upon,

Non condem­nation of Be­lievers proved from their Ju­stification.1. Their Justification: He that is a justified man cannot be a con­demned man, for these two are contrary and incompatible: If it be justifying it cannot be condemning, if it be condemning it cannot be justifying. There being in justification an acquitting, absolving, dis­charging from Guilt, how can this consist with the condemning of one as guilty, or because guilty? this would be a plain contradiction, oppositum in apposito. 'Tis with Law-contraries as 'tis with Physical­contraries, upon the position of the one there needs must be the exclusion or negation of the other; now Justification and Condem­nation are Law-contraries, ergo, &c. The Apostle argues upon this ( v. 33.) Who shall lay any thing to the charge of Gods Elect? (and surely there must be charging before there can be condemning; but there can be none of that, why? because) it is God that justifieth. The Believer being justified (and justified by God too) he must needs be exempted from Condemnation: He that will not acquit the guilty will not condemn the righteous, Prov. 17.15. for both are equally an abomination to the Lord: Now the justified person is a righteous person (for else what doth his justification signifie)? and will the righteous Judge condemn a righteous person?

'Pray (that you may the better perceive how the deduction in the Text is grounded) look back a little into the Epistle, and see what the Apostle there lays down concerning Justification. He says (and this is the main Position upon which he doth but enlarge in all his following discourse), Therein is the righteousness of God revealed from faith to faith ( ch. 1.16); Even the righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe ( ch. 3.22): Being justified freely by his grace through the redemption that is in Jesus Christ; whom God hath set forth to be a propitiation through [Page 22]faith in his blood, &c. ( v. 24, 25, 26): Abraham believed God, and it was counted to him for righteousness ( ch. 4.3): Now it was not written for his sake alone that it was imputed to him; but for us also, to whom it shall be imputed if we believe on him that raised up the Lord Jesus from the dead; who was delivered for our offences, and was raised again for our justification ( v. 23, 24, 25): Therefore being justified by faith, we have peace with God thorough our Lord Jesus Christ ( ch. 5.1): Especially read what the Apostle writes in drawing up the Parallel betwixt the two Adams ( ch. 5.15. to the end of the Ch.) I say, read and consider what is before asserted over and over con­cerning Justification, and then tell me whether the Apostle might not well thus infer, There is therefore, &c. and whether there be not strength enough in these premises to bear the weight of the Con­clusion There is therefore now no Condemnation, &c. (for unquestio­nably the Illative [therefore] upon which the Proposition is bottom'd, like the Handle in the Dial points to all that the Apostle had been speaking of concerning justifying Grace).

2. The Priviledge is farther sure upon Sanctification: From their Sanctification: Such as are in Christ are always sanctified, wherever the Union is with the Son there is Sanctification by the Spirit: now such as are sanctified shall never be condemned. Rev. 20.6. Blessed and holy is he that hath part in the first Resurrection, on such the second death (or Condemnation) hath no power. Sanctification doth not carry in it such a direct and intrinsick opposition to Condemnation as Justification doth, nor is it any meritorious ground of Non-condemnation: Yet where there is Sanctification there shall be no Condemnation: for upon this, the power and dominion of sin is taken away, Dum non essent in Christo & consentirent concupiscentiae, erat illis damnatio; Nunc autem cum sint in Christo, & repugnent concupiscentiae, nihil damnationis est illis, quamquam ex carne concupiscant; quia non pugnatores sed victi damnantur; nec est damnabile si existant desideria [...]rnalia, sed si eis ad peccatum obediatur. Anselm. (This must be understood of Condemnation in Event, and that too as grounded upon the meer Grace of God). vigorous resistance is made against it, the bent of the heart is for God, there's the participation of the Divine Nature; the Image of God is renewed in the Soul, the Creature (in part) is restored to that origi­nal rectitude which was before the Fall, (with many such like considerations); upon all which the sanctified person is secured from Condemnation. God hath such a love to Grace (it being the work of his own Spirit), and to gracious persons (they in sanctification being made after himself, as 'tis exprest Eph. 4.24.) that he will never suffer such to perish eternally. Grace merits nothing, yet it secures from the greatest evils and entitles to the greatest good. Nothing shall save [Page 23]where Grace is not, nothing shall damn where Grace is, The Sinner shall not live, the Saint shall not dye. O this Sanctification though it be imperfect yet how great good doth result from it! Paul had sad re­mainders of sin in him, but withall Grace was in him; he had his double self, (as the Moralist expresses it [...]), his renewed self and his unrenewed self: the Law was spiritual, but he was carnal, sold under sin, what he would not that he did, what he would that he did not; he was led captive by the Law of sin and death; (here was his unrenewed self). Yet where he complains most of Sin, even there he discovers much (if not most) of Grace; he had a sinning Nature but he allow'd not himself in sin, he consented to the Law that it was good, it was not he that did so and so but sin that dwelt in him, to will was present with him though how to perform he did not find, he delighted in the Law of God in the inward man, with his mind he served the Law of God, &c. (here was his renewed self). Do not these things evidence Grace? was all this spoken in personâ irregeniti (as some tell us)? No, doubtless the Apostle here speaks as a With my mind I serve the Law of God. Ego, qui in me significo quemlibet justum sub gratiâ consti­tutum. Anselm. Quod meo judi­cio tantam vim, tantam emphasin habet, ut illi planè humanae na­turae corruptionem ignorare vide­antur, si qui sint, qui eam cum tali animi constitutione consistere posse putant, nisi aliundè sit ali­quatenus immutata. Amyral. Con­sid. cap. sept. Ep. ad Rom. p. 16. ( He might have gone higher [...]ha [...] aliquatenus immutata). gracious man, and in the person of gracious men. And what doth he infer from all this? There is therefore now no Condemnation, &c. Oh (saith Paul) I have sin enough to humble me, but yet sin shall not damn me; there's too much of it in me, but yet it hath not my heart, with my mind I serve the Law of God, the main bent of my heart is for holiness; the corrupt Nature is very strong in me, but yet it hath not its full strength, its entire, unbroken power and dominion over me, that (through Grace) I am freed from: I am though but imperfectly yet truly sanctified; and hereupon though I may lie under much trouble here, yet I am safe as to my eternal state, there is therefore now no Condemnation to me. I desire it may be observed, that he doth not only infer Non-condemnation from the work of Grace in him (spoken of in the closure of the former Chapter); but as soon as he had laid down in common this great happiness of persons in Christ, he pre­sently confirms it (as to himself) from his sanctification, and the dethroning of sin in him by the regenerating Spirit; For the Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death. And with respect to others he much enlarges upon it, Rom. 6.5, 6, 7, 8, 21, 22, 23. Well then! persons in Christ they being justified and sanctified are above the danger of Condemnation: [Page 24]and these are the two great Pillars upon which the [Therefore] in the words is built.

From their u­nion with Christ.The Text affords us another Argument or Ground of Non-condem­nation, and that lies in the Subject it self: There is no Condemnation to them who are in Christ Jesus, why so? because they are in Christ Jesus; for these words are not only descriptive of the persons to whom the priviledge belongs, but they are also argumentative, and contain a reason or proof of the Thing spoken of. The Expression (as shall be hereafter opened) notes that near and intimate union which is betwixt Christ and Believers. Now shall there be Condemnation where there is such an Ʋnion? what? in Christ and yet under Con­demnation? those that are so near to Christ here, shall they be set at an eternal distance from him hereafter? will the head be so severed from his members? when Christ is in Heaven shall a part of him lie in Hell? O no! a limb of Christ shall not perish. Besides, upon this union there is interest in all that Christ hath done and suffered; he that is in Christ hath a right to all of Christ; the Obedience, Righteousness, Merits, Satisfaction, the Life, Death, Resurrection, Intercession of Christ, all are his who is in Christ: It being so how can this person miscarry? The Apostle upon this triumphs over Condemnation ( v. 34); Who is he that condemneth? it is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us: What there is in each of these Heads (the Death, Resurrection, Exaltation, Intercession of Christ) to secure those who are in him from Condemnation, shall in due time (if God please) be fully made out; but that is not now to be done. Only (for the further confirming of the Truth in hand) let me a little descant upon the Question which the Apostle here doth so triumphantly propound, Who is he that condemneth? He seems to challenge all inferiour Accusers, and bid them do their worst; he hangs out a Flag of Defiance to all; who (saith he) will attempt, or (in case they should attempt) would be able to carry on such a thing as the condemning of those who are in Christ? For God himself (who must be spoken of with all reverence) he will not, for he justifies, and he cannot justifie and condemn too; his justice is satis­fied, he hath declared that he hath accepted of Christs satisfaction made in the sinners stead; and he will not be satisfied and yet condemn. Then (to be sure) Christ will not, for his great design was to pre­vent and keep off this Condemnation; this was the very thing which he had in his eye in his great and most blessed undertaking; he's so far from doing this himself, that he will not suffer it to be done by any [Page 25]other. Come to sin, that shall not; for that is pardoned, expiated by the blood of Christ; that is condemned it self ( Rom. 8.3), and a condemned thing shall never be a condemning thing. The Law cannot, for that is fulfilled by the Surety, and that is appealed from as not a proper judge, and Believers are not under it ( i. e. as to its vis dam­natrix) but under Grace. Rom. 6.14. The Gospel too will not; be­cause its conditions are performed (though imperfectly, yet sincerely which it accepts of). It appears then by this Induction, that there is, there shall be, no Condemnation to them who are in Christ Jesus. So much for the Proofs or Grounds of the Truth in hand. Observe, that I have onely instanced in those which the Text leads me to, for di­vers others might have been produced, as Gods eternal electing Love, the Covenant of Grace, the earnest of the Spirit, &c. but these I pass by. Nothing remains but the Application.

ƲSE 1. The misery of all out of Christ.And First, This proclaims the misery of all who are not in Christ Jesus: The Cloud is not so bright towards Israel but 'tis as dark towards the Aegyptians; the Point is not so full of Comfort to Be­lievers but 'tis as full of Terrour to Unbelievers. Here's the very marrow and sweetness of the Gospel for the one, and yet withall here's the bitterest Gall and Wormwood of the Law for the other. There's no Condemnation to them who are in Christ, what more sweet? but there's nothing but Condemnation to them who are out of Christ, what more dreadful? Art thou a Christless, graceless, un­believing, impenitent person? do not deceive thy self, this exemption from Condemnation belongs not to thee. The Apostle doth not say there is no Condemnation and so break off; but (that none may flatter themselves, and presumptuously apply that to themselves which belongs not to them) he puts down the Subject which onely is con­cerned in the Priviledge. Oh! you who are out of Christ, know it and be assured of it, there is Condemnation to you; you are con­demned Joh. 3.18. already in the Sentence of the Law, and it will not be long before you be actually, solemnly condemned by the Sentence of the Judge; so many Unbelievers, so many condemned persons. And if so, is it nothing to you to be condemned? what a dreadful word is Condemnation? how should we all fear and tremble at the hearing of it! All the evils of the present life are a meer nothing, meer trifles to this; put all afflictions, calamities, miseries together, one Condemnation out-weighs them all: Sickness, pain, poverty, suf­ferings, all are light, inconsiderable things in comparison of this. I cannot but stand and wonder, and be filled even with amazement at the woeful stupidity and security of Sinners out of Christ; the [Page 26]Condemnation of God hangs over them, wherever they are or go they are no better than condemned men; and yet how merry, jovial, unconcerned are they! Good God what shall we say to this! A­mongst us, what a sad spectacle is it to see a poor Malefactor that is condemned by man and to be executed within a few days, altogether unaffected with his condition? he spends that span of time which he hath to live in feasting, drinking, trimming and dressing of him­self, and considers not that he is a condemned man, and must dye within a day or two. Ah Sinners this is your State! nay, yours is much worse, for you are under a far worser Condemnation, even the Condemnation of the great God, and that too to dye eternally. And yet how do you carry it? you please the flesh, take your fill of sensual pleasures, you Amos 6.5, 6. chant to the sound of the Viol, drink wine in bowls, live a merry life, nothing troubles you; no though the dread­ful Sentence of God be pass'd upon you, and is ready to be executed every moment, yet all is well in your thoughts; what prodigious security is this! Dan. 5.5, 6. Belshazzar in his cups and height of mirth, when he saw the hand writing upon the wall, this made him tremble. Sin­ner! thou art at ease, sporting thy self in thy worldly delights, look but into the Word there's a dreadful hand-writing against thee, there's Condemnation written over and over in broad and legible characters as thy portion, wilt not thou fear? Surely 'tis sad dan­cing over the mouth of Hell; there's but a breath betwixt thee and ever­lasting flames, and yet art thou secure? is eternal misery a thing to be dallied with or slighted? If men were not down-right Haec cura omnes non omnino Athe­os necessariò excruciat, & est tristis con­scientiarum tortura. Pareus in loc. The dreadful­ness of Con­demnation set forth. Atheists, this Condemnation would affright and startle them. Now do I speak to any here of you as being under this woful security? if it be pos­sible to reach your Consciences and to stir up fear in you, I would desire you to consider these four or five things.

1. 'Tis God himself who will be your Judge, and who will pass the condemnatory Sentence upon you. 'Tis somewhat terrible to be ar­raign'd and condemn'd at the Bar of man, but how much more ter­rible will it be to be arraign'd and condemn'd at the Bar of God? what a vast disproportion is here betwixt the Crimes, the Judge, the Sentence, the Execution, &c. O Sinners when you must stand before such a Judge, in order to the receiving of such a Sentence, for Crimes so high and hainous, will you not tremble? Methinks the Majesty, Omnisciency, Omnipotency, Righteousness of this Judge should strike us all with fear and dread. There's no standing before him such is his Majesty, no hiding of any thing from him such is his Omni­sciency, no resisting of him such is his Omnipotency, no corrupting [Page 27]of him such is his infinite Righteousness. What then will become of you who are in your sins, but out of Christ? at the Tribunal of this God you must hold up you hands, be try'd and so condemn'd: is this nothing to you? And because he will not himself immediately judge the world, but mediately by Christ ( Acts 17.31. that man whom he hath or­dained to this Office), therefore Christ in his own person shall appear and ride his great Circuit as the Universal Judge, and every one of you shall be summoned before him to be judged by him: 2 Cor. 5.10. We must all appear before the judgment of Christ, that every one, &c. And may not the consideration of this very much heighten your fear? you not being in Christ how will you be able to stand before Christ? where he is not a gracious Head will he not be a severe Judge? You must be judged by him whom you so often, so scorn­fully have rejected; he will be your Judge whom you would not have to be your King and Saviour; what favour can you expect from him whom you have so basely used? In what glory will this Judge appear when you shall stand before him? now you know the glory and solemnity of the Bench adds to the terrour of the Male­factour at the Bar. Matth. 25.31. When the Son of Man shall come in his glory, and all the Holy Angels with him, then shall he sit upon the throne of his glory. O to be tryed, cast, and sentenced by so glori­ous a Judge, in so solemn a manner, this must needs be terrible to Sinners when they see it and hear it, though now they make nothing of it. Rev. 6.15, 16, 17. And the Kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man, and every free man, hid themselves in the dens, and in the rocks of the mountains, and said to the mountains and rocks fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come, and who shall be able to stand?

2. Think with your selves what this Condemnation is: Men are fearless because they are thoughtless; did they but weigh and ponder what the things of another world are, what it is to be everlastingly condemn'd, they would not be so secure as they are. Condemnation? what is it? 'tis (in short) to be adjudged to eternal death. Men con­demn their guilty persons to dye a temporal death, and that's as high as they can go; but God (being an higher Judge, and greater offen­ces being committed against him than what are committed by man against man), he inflicts a greater penalty, and his Sentence is to dye eternally: he doth not condemn to a Prison, to an Axe or Gallows, (just to dye and then there's an end of all), O no! he sentences to Death and [Page 28] eternal Death too. And this is no less, than the loss of Gods love and favour and presence, (which is the poena damni), and the undergoing of endless, easeless, remediless torments in Hell (which is the poena sensus), Both are very sad, but Divines generally give the prehe­minence to the Omnia Ge­hennae suppli­cia superabit, Deum non vi­dere, & bonis carere. Ber­nard de inter domo. cap. 38. See Bolton of the four last things, p. 95. &c. first: The Hell of Hell is the loss of Heaven and of Gods Love. But both put together must needs make the Sinner ex­treamly miserable, and he that is out of Christ shall feel both of them. Would you know what this Condemnation is? you have a sad draught or description of it Matth. 25.41. Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels: Eve­ry word here (if I could speak to it) is thunder and lightning; to be thrust from Christ, and thrown into sire, into everlasting fire, into that very fire which is prepared for the Devil and his Angels; O here is mi­sery indeed! Hear me therefore you who are out of Christ, if you so live and so dye you shall never see God; and this is not all, for you shall also feel those torments in Vide Chrys. ad pop. Anti­och. Hom. 49. very full upon this, comparison of which Stone, Gout, Strangury, Racking by men, the most exquisite pains here, are in a manner perfect ease, or at least very inconsiderable pain. And this too you must lye under to [...]all eternity; O this is worst of all! this puts an accent indeed upon this Condemnation, 'tis eternal Con­demnation! This eternity fills up the measure of the Unbelievers misery, and makes it to run over; in Heaven 'tis eternity of joy, in Hell 'tis eternity of woe. To be miserable as long as god shall be blessed, to be always dying and yet always to live, to be always drinking and yet the cup still to continue full, to launch out into a boundless Ocean of eternal wrath, to lye under evils and to see no end of them, that when millions of millions of years are over all is (as it were) to begin again, and the poor creature is but after the efflux of so much time just where he was at the first, to pass from dying comforts to never dying sorrows; what tongue can express, what heart can conceive the greatness of this misery! 'Tis everlasting de­struction from the presence of the Lord 2 Thess. 1.9. 'tis everlasting punishment Math. 25.46. 'tis everlasting fire Matth. 25.41. 'tis the worm that never dyes Mark 9.44. 'tis everlasting chains Jude 6. the blackness of darkness forever Jude 13. Now (Sirs) what do you think of this? are you able to bear it? Alas! Is. 33.14. who among us shall dwell with devouring fire? who among us shall dwell with everlasting burnings? this made the Sinners in Zion afraid and filled Hypo­crites with fearfulness, and will it not (sooner or later) have the same effect upon you who are out of Christ? If this Condem­nation or eternal Death was total abolition or annihilation (as some [Page 29] See Calov. So­cin. proflig. de morte aeternà, Contr. tertia, p. 11 13. Cloppenb. Compend. So­cinian. cap. 8 p. 134. &c. (With many others). Socinians make it to be) it would not be so bad; this would be a great allay to it, for surely (whatever some learned men may say to the contrary) no being would be more desirable than such a being; but 'tis not so.

3. The Condemnatory Sentence being once past it will be irrever­sible and irresistible. When 'tis once out of the Judges mouth there's no reversing of it; as the Penalty is intolerable so the Sen­tence is irreversible. The poor condemned Sinner will presently fall upon his knees and most earnestly beg mercy, but all in vain; all his intreaties, beseechings, tears, wringing of hands, will avail no­thing; time was when he would not hear Christ, and now Christ will not hear him. Now (to be sure) the season of Grace is over, once condemned and ever condemned; there's neither appealing from the Judge nor repealing of the Sentence. And then too (I say) 'tis irresistible; as soon as 'tis past, Christ will have his Officers by him who shall see it put into execution: his Guard and retinue of Angels shall be ready for this service, these Matth. 13.30. Reapers shall gather the tares and bind them in bundles to burn them, and who shall be able to resist? The Judge amongst the Jews was to see the Offender punished before his face, Deut. 25.2. Christ will not only pass sentence but he himself will see execution done: Luke 19.27. Those mine enemies which would not that I should reign over them, bring them hither and slay them [before me]. And as there will be no turning of him, so neither will there be either flying from him or making resistance to him. When man condemns God can save, but who can save when God condemns? If the Three Children be thrown into the fire God can take them out, but when the Unbeliever is thrown into Hell-fire, or to be thrown into Hell-fire, who then can either hinder or deliver? O come to Christ and get into Christ betimes! if you defer till the Sentence be past, you must suffer it and there is no remedy. As God says Is. 43.13. I will work, and who shall lett? So when he condemns and will have his Sentence executed, who shall lett? what can man do to defend himself, or to hinder God! Job. 31.14 What shall I then do when God riseth up? and when he visiteth what shall I answer him?

4. The Ʋnbeliever and Christless person will not only be condemned by God, but he will also be condemned by himself: Self-condemnation will accompany Gods condemnation (and that is very miserable). Next to being condemned by God, nothing so sad as to be ( [...]) condemned by ones self. When the poor Sinner shall be upon his Trial, Conscience will accuse as well as the Law, and condemn as well [Page 30]as the Judge. And as soon as ever the Judge shall have passed Sen­tence, Conscience will fall upon the guilty condemned person and say, is not this just and righteous? hast not thou Jer. 2.17. procured this to thy self? must not such a course have such an end? is not this the fruit of thy sin? This will highly justifie God (for the more the Sinner con­demns himself the more he acquits God), but greatly heighten his own misery. You read how at the great day there shall be Per apertio­nem librorum significatur, ut unicuique con­scientia sua (nec enim o­pus erit testi­bus externis) suggestura sit omnem suam vitam. Voss. de Extr. Judi­cio. the opening of the books, Rev. 20.12. these books are mainly two, the book of Scri­pture and the book of Conscience. As to the latter, men keep it shut here, but God will open it to some purpose then; and Sinners shall be forced to look into it, and read over the sins of their lives written there in very legible characters. And what a sad time will it then be, when as God condemns without and above, so Conscience shall con­demn below and within? Such as are out of Christ will feel all this to be true, to their inexpressible grief and torment, if it be not prevented by timely repentance.

5. I might add (which indeed will be but a more particular expli­cation of the former Head), this condemnation will be the sadder, (especially to such who live under the Gospel), because they will lye under the sense and conviction of this, that they have foolishly and wil­fully brought all this misery upon themselves. For (and their hearts will tell them of it) Christ offered himself to them from time to time, but they refused to close with him; he tendered pardon to them but they slighted it, (and who will pitty the Traitor that dyes for his Treason, when his Prince offered him a pardon and he scorned to accept of it)? they might have been saved as well as others, would they but have hearkened to the free, gracious, hearty, often repeated invitations which in the Gospel were made to them; how often would Christ Matth. 23.37. have gathered them as the Hen gathers her Chickens, but they would not; and therefore now their Souls are lost forever. O Sinner! Hos. 13.9. thy destruction is of thy self; and the consideration of this will sadly gnaw upon thy Conscience forever; this is the worm that never dyes. The Jews when they had adjudged a Malefactor to dye, the Judge and the Witnesses used to lay their hands upon him, and to say thy blood be upon thy own head; (in imitation of which the Murderers of our Saviour said Matth. 27.25. His blood be on us and our chil­dren): Thus Christ when he shall have pass'd the dreadful Sentence of eternal Death upon the impenitent and unbelieving, he'll say Your blood be upon your own heads.

Now is not here enough (if the Lord would please to set it home upon the Conscience), to awaken and terrifie secure Christless Sin­ners? [Page 31]You who are out of Christ pray believe me, as sure as God is, and is a just and righteous God, as sure as his Word is true, so sure are you (if you go out of the world before you have got into Christ) to be condemned forever. And will you not lay this to heart before it be too late? is it not high time for you to think of these things? will nothing awaken you but only the feeling of everlasting flames? will you not mind the damned state till you be in it? I tremble to think of that distress that you will be in at the Great day, though now you are quiet and unconcerned; Undique e­runt tibi an­gustiae: hinc erunt accusan­tia peccata, tre­meda justitia, subter patens horridum Cha­os, desuper i­ratus Judex, intùs Vermis Conscientiae, foris ardens mundus. Be [...]n. de Consc. when your sins shall fly in your faces and accuse you, when the tremendous justice of God shall affright you, when if you look downwards there's an Hell ready to receive you, if upwards there's an angry Judge, if inwards there's the Worm of Conscience, if about you there's a World all in flames: O what a time will this be? what would you then give to be in Christ? take heed I beseech you of an after-wisdom.

ƲSE 2. To exhort all to make sure of exemption from Condem­nation.Secondly, I would exhort you to make sure of this exemption from Condemnation, to labour to be in the number of those to whom there is no Condemnation: 'Tis infinite mercy that such a thing is attainable; surely he must be strangely besotted and utterly void of all sense of eternity, who doth not with the greatest care and diligence put in for a share in this happiness. No Condemnation? Justification here and Salvation hererfter? what can be so worthy of our utmost pains and endeavours as these! what pitiful trifles and very Nothings are all other things in comparison of these! 'Tis no great matter how things go at present, if the future everlasting state may be secured! O that all your thoughts, desires, pursuits, might be swallowed up in this! You dread such and such Evils here, alas! what are these to the eternal Evils which have been set before you? you are set upon the worlds good, and what is that to an endless blessedness in the Vision and Fruition of God in Heaven? think of Hell and nothing here will be very evil, and of Heaven and nothing here will be very good. Should you come to a condemned man, and talk to him of the riches honours, crowns and scepters of this world, Ah! (saith he) what's this to me? I am a poor condemned man; can you tell me how I may get out of the condemnation that I lye under? then you'l say something which will suit my condition: Why (Sirs!) you trouble your selves about the getting of wealth, the greatning of your selves in the world, but you do not consider you are condemned men: such you were as you came into the world, Rom. 5.18. By the offenos of one, judgment came upon all to Condemnation; and there's a worser Condemnation: for you when you shall go out of the world: O what have [Page 32]you to do but to get out of this Condemnation? 'Tis to be feared that the greatest part of men (not out of any want of mercy in God, or from any thing to be charged upon God, but meerly through their own sin and folly) will perish therein: you read of the condemning of the world 1 Cor. 11.32. Now therefore what are you? or what do you do? that you may be exempted from the general misery. Certainly if you lye in the common State and live in the common Course, you must perish in the common Condemnation; think of it and make some timely provision against it. Your Judge deals very graciously with you, he warns you before hand, tells you how his terrible Sentence may be prevented, nay, he offers Life and Pardon to you if you will but accept of it; and after all this will you force him to condemn you? then 'twill be Condemnation with a witness. I would upon this Consideration be the more earnest with you in the present advice, because though this Condemnation will be sad enough to all, yet to you it will be superlatively sad: you living under the Gospel, where the way of Salvation is set before you, where ten­ders of Grace are made to you, if you be not wise and serious in securing the main, this will not only make your Condemnation more unavoidable, Heb. 2.3. How shall we escape if we neglect so great Sal­vation?) but also more intolerable: 'twill be Condemnation with an Accent or Emphasis to you, Joh. 3.19. This is the Condemnation, that light is come into the world, &c. The Scripture speaks of Matth. 23.14. greater dam­nation; 'twill be great damnation to Pagans and Infidels, but greater damnation to Christians. According to the different measures of that Gospel-light and Gospel-grace which men live under, so will the dif­ferent measures of their future misery be (if they live and dye in impenitency and unbelief). O how will these aggravate your Con­demnation! if there be one place in Hell hotter than another, that very place shall be yours, (whilst others shall mitiùs ardere). Matth. 12.23, 24. Thou Capernaum, which art exalted unto heaven, &c. but I say unto you, that it shall be more tolerable for the land of Sodom, in the day of judgment, than for you.

What persons are to do, that it may be No-Condemnation.You will ask me, What are we to do that it may be to us No-Con­demnation? For answer to this several Directions might be given and much enlarg'd upon; but I will give you only five or six, and be but short upon them.

First, 1. Dir. Let sin be condemned in you, and by you. For thus the case stands, sin must either be condemned by you, or you for it; a condemna­tory Sentence must pass either upon the Sin or upon the Sinner: and is it not better, it should pass upon the Sin rather than upon the Sinner? [Page 33]that it should dye rather than you should dye? O let not Sin live in you, nor do you live in it! for if it be so, it will be Condemna­tion. This sin is the condemning thing; had there been No Sin there had been No Condemnation; 'tis that and that only, which makes the Creature liable to eternal Death; Rom. 6.23. the wages of sin is death. Did not the Malefactor break the Law, by stealing, murdering, &c. he would not be obnoxious to the Laws penalties; and so 'tis here. We violate Gods Law, upon that violation there is guilt, upon that guilt there is obnoxiousness to punishment and to a Sentence of Death. O take heed of sin! here lies the evil of it, it exposes to, and ends in eternal Condemnation; it pleases the Sinner for a Heb. 11.25. season, and then entails everlasting wrath upon him. Was it not for this, a Life in sin would be a fine Life, (I must recall my self, a Life in sin a fine Life? no, was there no Hell hereafter, yet such a Life would be, and is a base, sordid, cursed Life); but Hell and Wrath and Con­demnation and all follow upon it, and this spoils the pleasures and delights of a sinful Life. Who would not fear and shun Sin? a Child of God dreads it for the Hell that is in it; me thinks all should dread it for the Hell that is procured by it. Now therefore what's your Course? every mans Sentence shall be according to his Course; where 'tis an holy course, it shall be the Sentence of Life; where 'tis the opposite course, it shall be the Sentence of Death. Bring it down to your selves, do not you live in sin? may be you are not Drunkards, Swearers, &c. but is there not some other, some secret way of wickedness in which you walk? some bosom Lust hid and cherished? do you endeavour after Ʋniversal Holiness? these things must be enquired into, for the No-Condemnation depends upon them. Mistake me not, I do not say if No Sin then No Condem­nation, (as if to be Sinless was the condition of, or way to the future blessedness, God forbid I should go so high! for then I should con­demn every man in the World); but this I say, no allowed sin, no reigning sin, no presumptuous sin, no course in sin; and then 'tis No-Condemnation. That God who is just to punish for known and pre­sumptuous sins, is gracious also to pardon sins of infirmity. So that upon the whole, as ever you desire to see the Face of God with comfort, to lift up your heads before your Judge at the Great day with joy, to be freed from the Sentence of Condemnation; I say as ever you desire these blessed things, be holy, live a godly life, keep sin at a great distance, do not allow your selves in it, but rather condemn it that it may not condemn you. If any think that the present good of sin preponderates the future evil of Condemnation, or that [Page 34]they may live in sin and yet relye upon Gods mercy, (as if he would not condemn them for it), I heartily beg of God that he will con­vince them of these soul-destroying mistakes, that they may not persist in them till Condemnation it self will be a sad confutation to them.

Secondly, 2. Dir. Condemn your selves and God will not condemn you. Self-condemnation prevents Gods Condemnation: There is a Self-condem­nation which is judicial and penal, which pains and torments but yet doth no good, (such was that of Cain and Judas); O there is in some that condemnation from their own Consciences, which is but a Prolepsis to the condemnation of God at the great day! But then there is gracious and penitential self-condemnation, (such as that of David upon his numbring of the people, and also upon his com­mission of other sins): now this is that which I would urge upon you. Where the Sinner (upon the sense of the hainousness of sin) condemns himself, God will not condemn him too. 1 Cor. 11.31. If we would judge our selves, we should not be judged of the Lord: (and so here as to Condemnation.) The penitent self judger is safe; the Luk. 18.14. self con­demning Publican went away justified: when the Sinner justifies, God condemns, but when he condemns then God justifies. This signi­fies but little in the Courts of Men; let the criminal person repent and judge himself never so much, that's nothing, for all this the Law must be executed upon him; but this always carries it in the Court of God. O (saith God) there's a Sinner, but he is a penitent Sinner; he hath sinned but he is angry with himself for it, he arraigns and condemns himself for it, well, upon this I'le acquit him; he condemns below, and therefore I'le absolve above.

Thirdly, 3 Dir. As you desire No-Condemnation, speedily get your peace made with God through Christ Jesus. A pacified God is never a con­demning God: First our Apostle saith, Rom. 5.1. Being justified by faith we have peace with God; and then he infers, There is now no Condemna­tion, &c. Your first work is to look after the atoning of God through the blood of Christ; if it be not reconciliation it will be Condemnation. Are God and you reconcil'd? is your peace made with him? you have a reprieve for some time, but have you sued out your pardon? is the breach (which sin hath made) healed and made up betwixt God and you? O (as Christ speaks) Math. 5.25, 26. Agree with thine adversary quickly whilst thou art in the way with him, lest at any time thy adversary deliver thee to the Judge, &c. this is a thing which admits of no procrastination.

Fourthly, 4 Dir. Pray that it may be to you exemption from Condemnation. You would have Others, your Selves, delivered from it, [Page 35]but are you often with God, and earnest with God about this mat­ter? Of all evils deprecate this as the greatest evil; tell God, you are willing he should do any thing with you, burn, cut, lance, modò in aeternum parcat, if he will but save you from eternal misery. This is the thing you should every day with the greatest ardency be begging of God; Ah Lord! do with us what thou pleasest, but for thy mer­cy sake do not condemn us. You are to pray daily that you may not Luk. 22.40. enter into temptation, surely much more that you may not enter into condemnation. O be often upon your knees pleading with God, and saying, Lord! Psal. 30.9. what profit will there be in our blood? why should such souls be lost forever? what will follow upon our Condemnation, but cursing and blaspheming of thy sacred name? whereas if thou wilt pardon and save, we shall bless, adore and magnifie thy name forever. If God give you an heart thus to pray for this mercy (the mercy of mercies), 'tis to be hop'd he will not with-hold if from your. 'Tis good to pray now whilst prayer will do you good; when the Sen­tence is once pass'd, it will then do you no good at all. Is it not much to be lamented, that there are so few who go to God to plead with him about the everlasting concerns of their immortal souls? many go from day to day, from week to week, nay from year to year without prayer; let it be Salvation or Damnation, 'tis all one to them: O this dreadful! How seldom are the most of men at the throne of Grace, beseeching the Lord for Christ Jesus his sake to deliver them from wrath will be very sad? the end of the prayerless cannot be good. Nay, I have too just occasion to go higher; there is a sort of persons amongst us, who (instead of humble, serious calling upon God to free them from condemnation) in their hellish imprecations they dare to call God to damn them: O prodigious, amazing, asto­nishing profaneness! I tremble to speak of it; but O that it was not too common in our ears! What? do men defie God, and even bid him do his worst? is damnation a thing to be desired or wished for? do they know what they say? what if God should take them at their word, and do that in his greatest wrath which they seem to wish for with the greatest wickedness? O let such take heed lest God hear them in a dreadful manner! I hope I speak to none of these; you (I trust) have a dread of God and of the things of eternity upon your spirits; let exempt on from Condemnation be the matter of your prayer: and do but joyn the right manner with the right matter, and this will secure your Souls forever. God never yet condemned a praying man: he that fears and prays, shall never feel what he fears and prays against.

[Page 36] Fifthly, 5 Dir. Make sure of Faith, I mean true, saving, justifying Faith: where that is (yea but the least dram of it) there shall be no Condemnation. It secures from this, both as 'tis the Grace which unites to Christ, and also as 'tis the great condition of the Gospel upon which it promises life and salvation. Unbelief is the damning Sin, and Faith is the saving Grace. If thou be'st a sincere Believer, 'tis not only, thou shalt not be condemned, but thou shalt most certainly be saved: both are sure from the frequent, often repeated declara­tions, attestations, promises of the word: the whole Gospel-reve­lation centers in this. God is as gracious to acquit, justifie, save the Believer, as he is righteous to charge, punish, condemn the Unbeliever. He Gratia Dei speranda est & acceptanda ad normam & propositum miserentis Dei, (reque enim convenit, or qui [...]condemna­tionis reusest, formulas Gratiae praescribat ei à quo justè potest condemnari), sed re­quiritur, ut praescriptum Gratiae ab allo ac­cipiat & grato animo amplectatur. ( Mus­cul. in praefat. ad Ep. ad Rom.) may set down what condition (or conditions) he pleases, in order to the giving out of his grace; which when they are performed, he is en­gaged to make good what he promises upon them. O therefore get faith! for this is the grand Gospel-condition; if you believe not, the Gospel it self cannot save you; if you believe, the Law it self cannot condemn you.

I do not enlarge upon these things, 6 Dir. because that Direction which is proper to the Text, is this, As you desire No-condemnation get into Christ: so as to be in Christ Jesus. For they (and they only) are the persons who are out of the danger of Condemnation. The Pri­viledge and the Subject are of the same extent and latitude; just so many as are in Christ are safe, and no more. If thou beest one of these, do not fear; if otherwise, do not flatter thy self with false, presumptuous, and ungrounded hopes. All that were not in the Ark perished in the common Deluge; all out of Christ are lost. When 'tis a Christ 'tis no Condemnation, when 'tis no Christ 'tis nothing but Condemnation. When the guilty pursued Malefactor had got into the City of Refuge, then he was secure: O thou poor awakened Sinner fly to Christ ('tis for the life of thy precious Soul), and get into Christ (the alone City of Refuge for the poor guilty Creature)! then Guilt many pursue thee, but it shall never hurt thee. And here I would admonish all to take up with nothing short of Ʋnion with Christ: You are members of the Church, but are you members of Christ? you are joyned to the Church upon Baptism, but are you joyned to Christ by a true and lively faith? here lies your se­curity from Condemnation. The first Adam hath brought Guilt upon us (and consequently Death), how? we being united to him: [Page 37]So the second Adam frees us from this and makes over righteousness to us, how? in the same way and upon the same ground (viz) we being united to him: without this, all that Christ is, hath done or suffered, will avail us nothing. (But I shall more fully insist upon this in that which will follow).

ƲSE 3. Believers are to admire God for exemption from Condemnation.Thirdly I would speak to those who are in Christ, to excite them to be very thankful and highly to admire the Grace of God: What? No condemnation? not one condemnation? O the riches, the heighths, bredths, depths, lengths of the love of God! How should such be even astonished because of this inexpressible mercy! They who de­serve millions of condemnations, that yet there is not one condemna­tion belonging to them; they that have in them matter enough to condemn them over and over, that yet they shall never be condem­ned; how should God be admired by those to whom this blessedness belongs! Such as are not in this state, how should they be filled with self-awakening thoughts! such as are in this state, how should they be filled with God-admiring thoughts! O you that are in Christ, what will you think of this happiness when you shall see it accom­plished? the truth is, as Sinners will never know, nor ever be suitably affected with their misery, till they feel it in Hell; so the Saints will never know, or be suitably affected with their happiness, till that day shall come wherein they shall be put into the possession of it in Heaven. When God shall pick and single you out of the common crowd, and shall say I here acquit you before all the world from all your guilt, I here pronounce you to be righteous persons, and I will by no means pass a condemnatory sentence upon you; (though I know what I might have done to you, and what I will do to others): I say, when it shall come to this, how will your Souls be drawn out (and if you had a thou­sand more Souls, how would they all be drawn out), in the adoring and magnifying of the Grace of God! But something should be done now whilst you are here, (though but in the hopes and expectation of this felicity). Where there is no condemnation there should be much thankfulness: How doth the Traitor admire the grace and clemency of his Prince, who sends him a pardon when he expected his tryal and sentence to dye?

And as you must be thankful to God the Father, so (in special) to Jesus Christ: 'tis he 1 Thes. 1.10. who hath saved you from wrath to come; 'tis he who was willing to be condemned himself, that he might free you from condemnation; judgment passed upon him [ Is. 53.8. he was taken from prison and from judgment] that it might not pass upon you; he was Gal. 3.13. made a curse that he might deliver you from the curse: when Adam [Page 38]had entail'd guilt and wrath upon you, Christ came and cut off this sad entail, and procur'd justification for you. Rom. 5.18. As by the offence of one, judgment came upon all to condemnation; even so by the righteousness of one, the free gift came upon all to justification of life. 'Tis upon Ʋnion with him that there is no condemnation to you; O let your whole Soul go out in thankfulness to Christ! He as your Surety paid your debt, else you had been arrested and thrown into prison forever: in him there was nothing to deserve condemnation, and yet he was willing to be condemned; in you there is very much to deserve condemnation, and yet you shall never be condemned; here's the admirable, boundless, infinite love of Christ!

ƲSE 4. Comfort to all in Christ.Lastly, The main tendency and drift of this Truth is Comfort to Believers: and what a full breast of Consolation is here for such as are in Christ! No condemnation to them? this no condemnation is the ground of all Consolation: what a word is here for Faith and Hope! O magnae spei verbum (as he crys out)! what a Ut frustra sibi blanditur homo carnalis, si de emendandâ vitâ nihil sollicitus, hu [...]us gratiae praetextu impunitatem sibi pro­mittat: Ita habent trepidae pi­orum conscientiae invictum propugnaculum, quòd dum in Christo manent, sciunt se esse extra omne damnationis peri­culum. ( Calv. in loc.) mighty support is here for poor doubting and dejected Souls! The great thing that such are afraid of, is Con­demnation; but here's that which secures them from it: the assertion is very express and full, and 'tis grounded too upon a sure foundation, there is now no Condemnation to them who are in Christ Jesus. O you that are in Christ, as your thankfulness should be high, so your joy should be high also! and what will raise your joy if this will not? 'Pray improve it upon all occasions and be chearful. Set this against all the present evils you meet with: God afflicts you, but he will not condemn you; why should you be troubled? affliction becomes very tolerable upon No-condemnation; what though it be sickness, pain, loss of Relations, a low estate, so long as the soul is safe and the main state secured? there may be 1 Pet. 4.12. fiery tryals here, but there's no Mark 9.43. unquenchable fire to burn in hereafter; O there's comfort. What are the comforts of this world if we shall be kept out of Heaven, and what are the crosses of this world if we shall be kept out of Hell? Take the wicked, there's condemnation at the bottom of all their good; take the Saints, there's Salvation at the bottom of all their evil. Again, men condemn you; ah but God will not condemn you: this is but 1 Cor. 4.3. mans day (where you may have the worst of it), but Gods day is coming and then all will go on your side. O let it be a very little thing to you to be judged of man, so long as God doth and will acquit. You have Sin in you (too much God knows), yet 'tis no condemnation; and if sin [Page 39]it self (it being pardoned and Rev. 1.5. washed away by the blood of Christ), if this (I say) shall not condemn you, what then shall? After Pauls sad complaints of sin, yet he here says there's no condemnation: Con­demn your selves for sin you do, (and so you should do, provided this self-condemnation flow from Repentance, not from Ʋnbelief), but the great God (by whose judicial Sentence your everlasting state shall be ordered) will not condemn you for it. 'Twill be so far from this, that (as some Hinc fidelium peccata non pro­dibunt in judicium. Quum enim in istâc vitâ per sententiam justifi­cationis tecta sunt & ablata, & ultimum illud judicium confirma­tio erit & manifestatio ejusdem sententiae, non esset consenta­neum ut in lucem denuo tum tem­poris proferantur. ( Ames. Med. lib. 1. cap. 41.) Divines hold) the sins of Believers shall not be so much as mentioned at the great day. The Law is a condemning thing; 'tis so indeed (in it self), but 'tis not so to you who are in Christ. You must dye and be judged; but welcome death, welcome judgment so long as there is no condemnation; why should you be afraid of these which will only let you see the accomplish­ment of what is here affirmed? This is the happi­ness of you who are in Christ, will you act faith upon it and take the comfort of it? I would have you live and dye with this Cordial always by you, there is therefore now no condem­nation, &c. And let me add, 'tis not only your priviledge but your duty to rejoyce because of this; 'tis not only you may, but you ought to be cheerful: you cannot be otherwise, unless you either distrust or disparage what is here spoken of. The Sinner hath no reason to be jocund and merry, for he is liable every moment to Condem­nation; the Saint hath no reason to be dejected and pensive, for he is out of all danger of Condemnation. The Sinner is secure as though there was no Hell, and the Saint is sad and cast down as though there was no Heaven: the good Lord convince the one, and comfort the other.

I'le close all with two words of advice: 1. Get assurance in your own Souls, that there is to you No Condemnation. 'Tis a sad thing to live under peradventures about this; may be God will save, and may be too God will damn: to hang in doubtfulness 'twixt Heaven and Hell, is a very uncomfortable state. Were you but clear in your evidences about this Priviledge, you could not but rejoyce. Now in order to this, do but make sure of your Ʋnion with Christ, and that will assure you of No Condemnation.

2. Let this Happiness be a great incentive to Holiness: 'Tis good to infer Duty from Mercy: Are you secured from Condemnation? what manner of persons should you be! How should you differ from others here, who shall so differ from others hereafter! Though Sin [Page 40]shall not condemn you, yet do you condemn it. I'le end with an allusion to that of our Saviour to the Woman taken in Adultery, Joh. 8.10, 11. Woman (saith Christ) where are those thine accusers? hath none condemned thee? she said. No man, Lord. And Jesus said unto her, Neither do I condemn thee, go, and Sin no more.

CHAP. II. Of the Saints Vnion with Christ.

TWo things have been observed in these Words, the Pri­viledge, and the Subjects of that Priviledge: I have done with the First, and go on now to the Second. Here is no Condemnation, (a very high and glorious Priviledge); who [Page 38] [...] [Page 39] [...] [Page 40] [...] [Page 41] [...] [Page 42]are the Persons to whom it belongs? Such as are in Christ Jesus. This I have hitherto but touch'd upon in the General; but am now to fall upon the more particular opening of it.

[To them which are in Christ Jesus]: Here are the two great Names or Titles of our blessed Lord, Christ with respect to God, Jesus with respect to us; he is Gods Christ and our Jesus, Gods Anointed and our Saviour. But I do not intend in the least to stay upon these Titles; I'le only speak to that one thing which here lies before me, (viz.) being in Christ Jesus.

To them [which are] in Christ Jesus: So we fill it up, but in the [...] Original 'tis only to them in Christ Jesus. The Words are descri­ptive; the Apostle doth not design in them, to set down the Meri­torious Cause of Non-condemnation, (no, not with respect to Christ himself); but only to describe the Persons who have an interest therein: for he doth not say, there is no Condemnation because of Christ, or through Christ, (though that be very true); but there is no Condemnation to them who are in Christ. I grant that some­thing argumentative may be fetch'd out of them, but in their first and main scope, they are descriptive.

Qu. What is it to be in Christ Jesus? What it is to be in Christ, o­pened.

Answ. 'Tis Qui sunt in Christo, (i. e.) qui credunt in Christum, & per fidem ei sunt insiti. ( Piscat. in Schol. So. Beza.) Esse in Christo Jesu, est fide Christo adhaerere, Spiritu insitus esse ut membrum Capiti. (Pare.) Conjunctis fide cum Christo Jesu. (Vatabl.) Qui sunt in­corporati per fidem & dilectio­nem & fidei Sacramentum. (A­quin. generally opened by that mystical Ʋnion which is be­twixt Christ and Believers through the Spirit and Faith: To be in Christ, 'tis to be ingrafted, incorpo­rated, mystically united unto Christ. This Ʋnion in Scripture is set forth, sometimes by the Saints being in Christ, sometimes by Christs being in them: Sometimes (I say) by their being in Christ; So here in the Text, and so in several other places. 1 Joh. 5.20. We are in him that is true, even in his Son Jesus Christ. 2 Cor. 5.17. If any man be in Christ he is a new creature. 1 Cor. 1.30. But of him are ye in Christ Jesus, &c. Then 'tis also set forth by Christs being in them; 2 Cor. 13.5. Know ye not that Christ is in you except you be Reprobates? Col. 1.27. Christ in you, the hope of glory. Rom. 8.10. And if Christ be in you, the body is dead because of sin, &c.

The difference betwixt Saints Being in Christ, and Christs Be­ing in them.Now I conceive these two Expressions do both point to one and the same thing, ( viz. to the Spiritual and Mystical Ʋnion betwixt Christ and Believers): Yet possibly (as to some Modes and Circum­stances), there may be some difference betwixt them: Which a Re­verend Person in a late Mount Pis­gah, pag. 22. Treatise thus sets forth: ‘Christ is in the [Page 43] Believer, by his Spirit, 1 Joh. 4.13. 1 Cor. 12.13. the Believer is in Christ, by Faith, Joh. 1.12. Christ is in the Believer, by Inha­bitation, Eph. 3.17. the Believer is in Christ, by Implantation, Joh. 15.2. Rom. 6 3. Christ is in the Believer, as the head is in the body, Col. 1.18. as the root is in the branches, Joh. 15.5. Believers are in Christ, as the members are in the head, Eph. 1.23. as the branches are in the root, Joh. 15.7. Christ in the Believer, im­plyeth Life and Influence from Christ, Col. 3.4. 1 Pet. 2.5. the Believer in Christ, implieth communion and fellowship with Christ, 1 Cor. 1.30. When Christ is said to be in the Believer, we are to understand it in reference to Sanctification; when the Believer is said to be in Christ, it is in Order to Justification.’

Further, this Ʋnion in Scripture is set forth, sometimes by the Saints abiding in Christ, and Christs abiding in them: Joh. 15.4. Abide in me, and I in you. 1 Joh. 3.24. Hereby we know, that he abideth in us, &c. Sometimes, by their dwelling in Christ, and Christs dwelling in them: 1 Joh. 4.13. Hereby know we, that we dwell in him, and he in us, because he hath given us of his Spirit. Joh. 6.56. He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. Eph. 3.17. That Christ may dwell in your hearts by Faith. Sometimes by Christs living in them, Gal 2.20. &c Yet not I, but Christ liveth in me. Sometimes by that Oneness that is betwixt Christ and them, Joh. 17.21, 22. And some make that [...], that gathering together in one all things in Christ Eph. 1.10. to point to this Ʋnion. I dispute not about that, but certainly this is that which is here held forth, when the Apostle saith there is no Condemnation to them which are in Christ Jesus.

It being so, my business then will be (as God shall assist), to discourse of that admirable and glorious Ʋnion which is betwixt Christ and Believers. 'Tis a very high, and noble, and excellent Ar­gument; O that I may (in some measure) reach the greatness, spi­ritualness, and glory of it! I will not at all insist upon the proving of the Thing, viz. that some persons are in Christ, or that there is this blessed Ʋnion 'twixt Christ and Saints; for the Scriptures 'fore­mentioned sufficiently prove it, and I do not meet with any who deny it. Though there are some different Notions about it, and some different Explications of it, yet all grant there is such a thing: So that my only work will be, first to open and then to apply it.

And indeed there's great need of the former, Ʋnion with Christ a great Mystery. because this Ʋnion is a very profound and abstruse point; 'tis a mystery (a very great mystery), a truth which lyes very deep, and is not easily to be un­derstood. [Page 44]All believe it, but few understand it; all grant the quod sit, but for the quid sit how much are the most knowing persons in the dark about it! The Apostle speaking of it calls it a great mystery, Eph. 5.32. and Col. 1.27. he sets it forth by the riches of the glory of this mystery (what's that? why) Christ in you the hope of glory. Indeed 'tis such a mystery, as that we shall never fully under­stand it till we come to Heaven, (where all mysteries shall be un­folded, and particularly this of the mystical Ʋnion). Joh. 14.20. At [that day] ye shall know that I am in my Father, and you in me, and I in you: that day refers either to the time when the Spirit should be given, (which is promised v. 16, 17), or to the glorisied state (spoken of v. 19): upon the effusion of the Spirit men may come to know something of this Union, but it will never be fully under­stood by them, till they be in Glory. In the opening of it (so far as the present state and the height of the mystery will admit of), I must look into the Word, and keep to that, and fetch all from that; for 'tis Revelation and not Reason which here must give us Light. The Word having reveal'd it, Reason may be useful (as an Hand­maid) to shadow it out by such and such Resemblances, (thereby to help us the better to conceive of it); but that which must be our first and main Guide about it; is Scripture Revelation.

Now the Scripture speaks of a threefold Ʋnion:

• 1. There is the Ʋnion of three Persons in one Nature.
  Of the Ʋnion of the Three Pexsons, of the two Natures in Christ, and of the Mysti­cal Ʋnion.
• 2. There is the Ʋnion of two Natures in one Person.
• 3. There is the Ʋnion of Persons, where yet Persons and Natures are distinct.

1. There is the Ʋnion of three Persons in one Nature. This is in the Trin-Ʋnity, where you have three Persons united in the Godhead, the Trinity in Ʋnity and the Ʋnity in Trinity; One in Three (in respect of Nature and Essence), and Three in One (in respect of Per­sonality). This is that ineffable, incomprehensible Union, which is between the Father, Son, and Holy Ghost, in the same common Nature of the Godhead. Of which the Apostle speaks 1 Joh. 5.7. There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. Here are Three, and yet One; Three as to their distinct Personal Subsistences, and yet One as to their common Nature. This a Mystery to be adored, not to be fathomed; a The Union betwixt the Three Persons &c. the know­ledge of this, is not, nay can­not be attain­ed unto by the Light of Na­ture; No ex­ample can illu­strate, no Rea­son (Angelical or humane) can comprehend the hidden excellency of this glorious▪ Mystery: But it is discovered to us by a divine Revelation in the written Word, and our Faith must receive, and our Piety admire, what our Reason cannot comprehend. ( Cheynel of the Divine Trin-Unity, ch. [...]. p. 19). Vide Aquin. p. 1. Qu. 39. Art. 1 & 2. Lombard. Lib. 1. Dist. 2 & 3. Mystery much too deep for the Plummet of Reason to [Page 45]reach; he that by Reason would go about to grasp it, is as foolish as he that would attempt to put the Ocean into a bucket, or to grasp the Universe in the hollow of his hand.

2. There is the Ʋnion of two Natures in one Person: This is that which we commonly call the Hypostatical Ʋnion, or the Union of the two Natures in Christ (his Godhead and his Manhood), both ma­king up but one Person. You may thus conceive of it; ‘'Tis the substantial, supernatural conjunction of the two Natures in Christ; the Divine assuming the Humane, and giving it a subsistence in its self, so that both make but one Person; and yet so, as that the being and properties of both Natures are preserved intire.’ As to this twofold Ʋnion, I am not at present concern'd to speak to them; when I shall come to the third Verse, I shall have occasion there to speak to the latter.

3. There is the Ʋnion of Persons, where yet Persons and Natures are distinct: and this is the Mystical Ʋnion, The Mystical Ʋnion opened. that which is betwixt Christ and Believers; (this I am only now to speak to). Concerning which (that you may not mistake the Nature of it), you must know, here is Ʋnion but no transmutation, confusion, or commixtion; here is the union of persons but not personal union.

1. Here is union but no transmutation, confusion, or commixtion, (I'le put them together for brevity sake). Believers are united to Christ, but yet not so as that they are changed or transformed into the very essence or being of Christ, (so as to be Christed with Christ, as some too boldly speak); or that he is changed or transformed into the essence and being of Believers: no, you must not entertain a thought of any such thing. Christ is Christ still, and Believers are but Creatures still (notwithstanding this Union); though they be really and nearly united, yet both keep their Natures distinct, and are the same after the Union that they were before it. As it is in the Persons in the Sacred Trinity, [...]. ( Damasc. de Orthod. Fide lib. 1. cap. 11. pag. 42). there is Ʋnion but no confusion; they are Essentially one, yet they have their personal Properties and distinct Subsistences: And as it is in the two Natures of Christ, they are under a near Ʋnion, (they make but one Person), yet for all this they are [...] (Synod. Calced) distinct; the Godhead is not turned into the Manhood, nor the Manhood into the Godhead; they are united but not con­founded [Page 46]or converted, for both of them (even after this Union) do still retain their [...] ( Da­masc. Dial. cap. 66.) essential properties without confusion or conversion: So 'tis in the Union of Believers with Christ, (for thus far we may make use of the two former Ʋnions to open the Mystical Union by, they all agree in This, though in other things they differ). You may take a lower resemblance of it (if you please); In Man there is a near Ʋnion between Soul and Body, and these two united make up the man; Vide Nemes. de Nat. Hom. p. 97. [...], &c. yet upon the union the Soul is not turned into the nature of the Body, nor the Body into the nature of the Soul; they are not confounded though united, they yet retain their essence and properties distinct; the Soul is the Soul still, and the Body is the Body still: So it is in the Ʋnion between Christ and Believers.

2. Here is the Ʋnion of persons, but not personal union. And here lies the difference between the Mystical Ʋnion and the Hyposta­tical Ʋnion: The Hypostatical Ʋnion is Personal, but not of Persons; the reason is, because in Christ there are two Natures but there is but one Person: there is this Nature and that Nature in Christ, but not this Person and that Person in Christ (as Nestorius held); there is in Christ [...] but not [...], aliud & aliud but not alius & alius (as the Learned express it). Christ did not assume the Vide Lom­bard. Lib. 3. Dist. 5. Person of man but the Nature of man into his Person, Non assumpsit Hominem Personam sed Hominem in Personam. But now in the Mystical Ʋnion 'tis otherwise; there 'tis the Ʋnion of Persons but not Personal Ʋnion; this I'le endeavour to clear as well as I can.

In the Mystical Ʋnion there is the Ʋnion of Persons; the Person of Christ is united to the Person of the Believer, and the Person of the Believer is united to the Person of Christ: For Faith being the uniting grace, and this faith receiving the Person of Christ, Joh. 1.12. Faith is a receiving of Christ him­self, we cannot receive the benefits that come by him without recei­ving of himself: as in Marriage the Consent is, I take thee, not I take thine, &c. Vines on the Sacram. p. 120. To as many as received [him], &c it must also unite to the Person of Christ. In the Marriage-Ʋnion 'tis person joyned to person, and so 'tis in the Mystical Ʋnion also. How is a Believer said to be in Christ? it cannot so properly be said, that he is in the graces, or in the comforts, or in the gifts of Christ; but the meaning is, he is in the Per­son of Christ; so that this is an Union of Persons. For (further), this Ʋnion doth not lye only in some moral or spiritual acts, qualities, or gracious indowments, (as one­ness of will, or oneness of disposition, &c.) but it lies in the Oneness of Persons. And therefore Nostra & ipsius conjun­ctio non miscet Personas, nec confundit substanti­as; sed affectus consociat, & confaederat voluntates. (Cypr.) Cyprian's ex­plication of this Ʋnion with Christ is not full enough; [Page 47] Our Ʋnion (saith he) with Christ does not mingle Persons nor confound Substances (so far very true), but it unites affections and wills; (if he meant that this was all, then 'tis conceived he came short): there is more in it than so, for there is besides this uniting of the Affections and Will, the uniting (though not the mingling) of Persons. The Father, Son, and Spirit are one, not only in respect of Consent (as some most falsely tell us); but also in respect of Nature and Es­sence: Now far be it from me to say, that Christ and the Saints are one in this sense; yet withall I say, even between them there is an higher Ʋnion, than barely that of oneness of affection and will. (I say no more than what Vide Zanch. in Cap. 5. ad Eph. p. 245. Polan. Synt. Theol. Lib. 6. cap. 35. p. 454. Hujus Unionis interventu fit, ut tum Benefi­ciorum Christi tum Substantiae ipsius fiamus participes, quia beneficia omnia & vis illa vivifica quae animas nostras sustentat in vitam aeternam, non possunt à Corpore & Sanguine Christi cui inhaerent, adeoque ab ipso Christo divelli. Trelcat. Inst. Theol. Lib. 2. p. 189. Bucan. L. C. 48. p. 818, 819. 'Tis not an Union of Christ with a Believer in Accidents only, as in Opi­nion, Affection, in Consent of Mind and Heart, or in likeness of Disposition and Conver­sation; but it is an Union of Substances, Essences, Persons; As Mr. Perkins saith, the Person of him that believeth is united to the Person of Christ. Reyn. Praec. p 49. Others who write upon this Argument gene­rally say).

But (that you may not go too high) I add, this Ʋnion is not Per­sonal; 'tis but Mystical not Personal. For then, Christ and the Believer would properly and physically make but one person; and then, it would be so many Believers, so many Christs; and then, the Be­liever would have no subsistence but in Christ, (as the Humane Na­ture of Christ hath no subsistence but what it hath in the Godhead); and then, he would merit in what he did, (as Christ quà Man did by virtue of the Personal Ʋnion). Therefore we must conclude, that though here is an Ʋnion of Persons, (the Person of Christ in a my­stical way being united to the person of Believers), yet here is not any Personal Ʋnion, (they both, notwithstanding this, remaining several and distinct Persons). These things may seem (as indeed they are) abstruse and dark to you, I'le come to that which will be somewhat more plain and easie.

For the further Explication of this Great Mystery, there are Three Things which I'le speak to:

• 1. I'le endeavour to open the several Kinds or Branches of that Ʋnion, which is betwixt Christ and Believers.
• 2. I'le give you those Scriptural Resemblances, by which 'tis shadowed and set forth.
• 3. I'le give you the several Properties of it.

[Page 48] Ʋ ­ni­on Mystical. Legal. Moral.1. First; Let me open the several Kinds or Branches of this Ʋ ­nion; 'Tis Threefold, Mystical, Legal and Moral: A Believer is united to Christ three ways, Mystically, Legally, Morally. Take any of these singly, and they will not be enough comprehensive; but take them jointly, so there's all in them.

Of the Mysti­cal Ʋnion.1. First there's the Mystical Ʋnion, (so we usually call it): Which may be thus Vide Bodium in Ephes. 5.28. p. 786. more fully descri­bing of it. describ'd, 'Tis that supernatural, spiritual, inti­mous Oneness and Conjunction, which is betwixt the Person of Christ and the Persons of Believers, through the Bond of the Spirit and Faith; upon which there follows mutual and reciprocal Communion▪ each with the other. If this Description be taken in pieces, it contains in it the most considerable things to be known about the Mystical Ʋnion. For

• 1. Here is the proper General Nature of it, (viz.) Oneness and Conjunction: Christ and Saints are united, how? why, in respect of that Oneness and Conjunction that is betwixt them. This the Scripture-Expressions do mainly refer to, and clearly hold forth. They are said to be in Christ, and Christ in them; they are said to dwell in Christ, and Christ in them; to abide in Christ, and Christ in them; to be one with Christ, as he is one with the Father; (the seve­ral Scriptures which speak to these things have been already cited): They are further said, to be
  1 Cor. 6.17.
  joyned to the Lord, and to be one Spirit; to be
  Eph. 5.31, 32.
  one flesh; Christ
  Gal. 2.20.
  lives in them; he is the
  Eph. 1.22.
  Head, they the Members; he the
  Joh. 15.5.
  Root, they the Branches; he the
  1 Cor. 3.9, 11.
  Foundation, they the Building; he the
  Eph. 5.28. &c.
  Husband, they the Wife. All these expressions (I say), point to that Oneness and Con­junction which is betwixt Christ and Believers, in which the General Nature of the Mystical Ʋnion doth consist.
• 2. Here's the Qualities or Properties of this Ʋnion: 'tis a super­natural, spiritual, intimous Ʋnion; (to which I shall speak by and by).
• 3. Here's the Subjects of this Ʋnion, Christ and Believers: And that too is set down with this modification, the Oneness and Conjun­ction is betwixt the Person of Christ, and the Persons of Believers: (of which before).
• 4. Here's the Media or Vincula Ʋnionis, the Means or Bonds of this Union, the Spirit and Faith.
• 5. Here is also the Effect or Consequent upon this Union; namely, mutual and reciprocal Communion each with the other: (This will be opened in what will follow.

Only (at present) let me open the fourth Head, the Means and [Page 49] Bonds of the Mystical Union. In all Unions there is something which binds and knits Thing and Thing, Person and Person toge­ther; what is it then which binds, knits, conjoyns Christ to Be­lievers and Believers to Christ? I answer, 'tis the Spirit and Faith: The Spirit unites Christ to us, and Faith unites us to Christ. First, the Spirit is the bond of this Union on Christs part; for by this he takes possession of Believers, Christ lives in us not by local presence, but by the special supernatural operation of his Spirit. Per­kins upon Gal. 2.20. p. 216. dwells in them, lays hold of them, apprehends them (as the word is Phil. 3.12): In De Trinit. & de Poenit. Tertullians Dia­lect, Spiritus nos Christo confibulat, the Spirit doth joyn and button Believers to Christ. And then Faith is the bond or ligament on our part; Eph. 3.17. That Christ may dwell in your hearts (how)? by Faith. Christ lays hold on us by the Spirit, and we lay hold on him by Faith; he comes to us by the Spirit, and we go to him by Faith. The Spirit of God does not only discover and make out the Union of the Soul with Christ, ( Hereby we know, that he abides in us, by the Spirit which he hath given us, 1 Joh. 3.24); but he works, promotes, and brings it about. As 'tis in that Ʋnion which is amongst the Saints themselves, 1 Cor. 12.13. by one Spirit they are all baptized into one body; So 'tis in the Ʋnion which is betwixt Christ and them, by this One Spirit they are all made one with Christ. Therefore (saith the Apostle) Rom. 8.9. If any man have not the Spirit of Christ, he is none of his: he means, he hath neither interest in him, nor union with him. And then there is Faith which unites on our part; for that is the uni­ting Grace, the Sinew or Ligament which knits and binds the Soul to Christ; that by which the Soul clasps and clings about Christ. By faith we apply our selves to Christ, and Christ to our selves; and that application is the ground of union. So also by Faith we Joh. 1.12. receive Christ; upon which receiving of him we are united to him and made one with him. The spiritual ingrafting too is by this, (as you may see Rom 11.19, 20): and this is our eating Christs flesh and drinking-Christs-blood, upon which he dwells in us; Joh. 6.56. Thus the Union is brought about both on Christs part and on the Believers part; and this is the Mystical Ʋnion.

Of the Law-Ʋnion. Secondly, There is the Legal or Law-Ʋnion betwixt Christ and Believers. The ground of this Union is Christs Heb. 7.22. Suretyship; he as the Saints [...], Surety, struck hands with God (as the word im­ports), put himself into their stead, took their debt upon himself, and bound himself (upon their account) to make satisfaction to God: Now from this act of Christ there results that Law-Ʋnion which I am upon. Saints (as 'tis said by some) are united to Christ three ways, Spiritu, Carne, & Vadimonio; as they are partakers of his [Page 50]Spirit, as he hath assumed their Nature, and as he hath engaged for them as there Sponsor or Surety. You know in Law the Debtor and the Surety are but one Person; the Law looks upon them as One and makes no difference betwixt them: and therefore both are equally liable to the debt; and if the One pay it 'tis (in the eye of the Law) as much as if the Other had paid it. So 'tis with Christ and us; he is our Surety, for he took our debt upon himself, engaged to pay whatever we owed (as Philem. 18.19. Paul once did to Philemon for his Onesimus), entred into bond (though not with us, yet) for us: Upon this, Christ and we are but One Person before God; and accordingly he deals with us. For he makes over our Sins to Christ, and also Christs righteousness and satisfaction to us, he now (in a legal notion) looking upon both but as One person. And this Consideration is of great use (and so accordingly 'tis improved by the Orthodox against Socinians), to clear up and confirm those great Truths which concern Christs Sufferings, and the Believers benefit thereby. For if it be ask'd, How could Christ, he being a Person perfectly innocent, suffer (in a penal manner) as he did? he being altogether guiltless in himself, how could the Father (with justice) fall upon him as though he had been guilty? Or grant that he did thus suffer, yet how can any good by his suffering redound to others? I say, if any shall raise such Questions the Answer is ready, That Christ and Believers in Law are but one Person; he having submitted to be their Surety, in a voluntary sub­stitution of himself in their stead and susception of their Guilt: whereupon it came to pass that their Guilt was imputed to him, (upon which the Father might without the least impeachment of his justice severely fall upon him); and his righteousness, merit, satis­faction was imputed to them, (for that being performed by their Surety, 'tis theirs to all intents and purposes as if they had perform'd it in their own persons). Briefly, upon this Law-Ʋnion resulting from Christs Suretiship, our Sins were very well imputable to him and his merits to us. This doth so exactly fall in with the common notion and case of Suretyship amongst Men, that I need not any further insist upon the illustration of it. The Adversaries therefore (who deny that Christ either did or could suffer in the Sinners stead, or that there is any imputation of his Merit to Believers), are so pinched with this, his being a Surety, that they oppose it to their utmost, wholly deny that too, and are feign to make good one denial with ano­ther. (But here I digress)!

Two things I shall add upon this Head, and then dismiss it.

• 1. That the Oneness of Person 'twixt Christ and the Saints (which [Page 51]hath been affirmed of them more than once or twice, in the opening of the matter in hand), is not to be carried further than that par­ticular Sense and respect in which 'tis affirmed. I mean this, They are not one Person in respect of Nature, Essence, or any personal Ʋnion; onely they are so in respect of that Mystical and Legal One­ness of Person that is betwixt them. And this latter Oneness is very well consistent with the different Natures of the Subjects united, though the former is not so.
• 2. That this Law-Ʋnion is only proper to Christ the Second Person. The mystical and the moral Union (in some sense) doth reach to the other Persons; for though the Saints proximately and immediately are united to Christ; yet the Union is not so terminated in him, but that through him they are united to the Father too. Therefore 'tis said Joh. 17.21. That they also may be one [in us]; ('tis not one in Me singly, but one in Ʋs conjunctly): And the Apostle saith 1 Thes. 1.1, 2. To the Church which is [in God the Father], and in the Lord Jesus Christ: (the same you have 2 Thes. 1.1). So
  Of the Saints Union with the Father as well as with the Son, see Burg. upon Joh. 17. p. 586. Newton upon Joh. p. 450. of the Moral Ʋnion.
  that Believers (in some respects) are in both, and united both to Father and Son: But as to the Law-union (arising from Suretyship and Vadimony), that is only proper to Christ, he of all the Persons being the alone Surety for Believers.

Thirdly, There is a Moral Ʋnion between Christ and Believers: 'Tis called Moral from the Bond or Ground of it, which is Love; and the word [Moral] is us'd, not as it stands in contradistinction to Spiritual but to Natural and Physical▪ I say, the Bond of this Union is Love, for Faith unites mystically and Love unites morally. Love is an uniting grace as well as Faith though it doth not unite in the same way: therefore 'tis said, He that dwelleth in Love, dwel­leth in God, and God in him, 1 Joh. 4.16. 'Tis all for union, and it produces union: take two persons who love each other, their mutual affection makes them to be One; there is a real Oneness between Friend and Friend. The Philosopher very well defined Friendship by One Soul in two Bodies, ( [...]): A Aristot. Ethic. l. 9. c. 3.9. Friend is but [...], alteridem, another Self. Thus 'tis in that which is before us; there is a mutual, reciprocal, hearty Love between Christ and Believers, he loves them and they love him; and by vertue of this mutual Love there is a real and close Ʋnion betwixt them. The Husband and Wife are One, not meerly upon the Marriage Covenant and external Relation, but also (and chiefly) upon that Love and Affection that is betwixt them: So it is 'twixt Christ and Saints. Qui scilicet dilect à Chri­sto vicissim Christum a­mant: Hoce­nim est in Christo esse, non tantum Christo amari, sed & Chri­stum amare. Corn Mussus.—Qui Cori­sto incorporati sunt puro & perfecto amo­re. Idem. Some therefore open this being in Christ Jesus [Page 52](or Oneness with him) by Love; in respect of this Love Believers are in Christ. And so I have opened that threefold Ʋnion which is between Christ and Believers. I have a little insisted upon the two latter branches of it, but 'tis the first (the Mystical Ʋnion) that I shall further mainly speak to; for the truth is, this is the Ʋnion which the Gospel principally sets before us.

Scripture-Re­semblances by which the My­stical Ʋnion is set forth.The Second Thing propounded, was to instance in those several Scripture-resemblances by which the Mystical Ʋnion is set forth. These are very many: For this being a very high and mysterious thing, it hath pleased God to make use of various Resemblances for the better describing of it; that he might thereby make it to us more credible and more intelligible. And 'tis observable, how the Spirit of God summons in all Ʋnions (Natural, Relative, Artisicial), that he might by all of them more clearly and distinctly shadow out the grand Ʋnion betwixt Christ and Saints. Yet I must tell you, though those are very useful as to the End designed, and are very high (the highest) in genere Ʋnionis; yet they all come short of the Mystical Union which they refer to: they may illustrate it but they cannot reach or equalize it. I will but briefly go over them, both because they are fully handled by Others, and also because that which is proper from them to the business in hand, may be dispatched in few words.

The First is that of Husband and Wife: A very fit and full Re­semblance (a See Dr. Cud­worths Union of Christ and the Church shadowed. Type say some) of the Mystical Ʋnion. Upon the conjugal relation there is a very near and close conjunction: If you please to look to, its first institution, you will find a deep foundation of Oneness laid therein: Gen. 2.23, 24. This is now bone of my bone, and flesh of my flesh; therefore shall a man leave his father, and his mother, and shall cleave unto his wife, and they shall be one flesh. Now Christ and Believers stand in this Conjugal relation each to the other: he is their Husband, they his Spouse; they are espoused to Christ their Husband 2 Cor. 11.2. married to Christ Rom. 7.4. be­trothed to God and Christ Hos. 2.19. their name is Hephzibah and Beulah Isa 62.4. The Marriage-Ʋnion (in the very height of it) the Apostle brings down to Christ and Believers Eph. 5.28, 29, &c. So ought men to love their wives as their own bodies: he that loveth his wife loveth himself. For no man ever yet hated his own flesh: but nourisheth it, and cherisheth it, even as the Lord the Church. For we are members of his body, of his flesh and of his bones. For this cause shall a man leave his father and his mother, and shall be joyned to his wife, and they two shall be one flesh. Well, what of all this? (he [Page 53]adds), This is a great Mystery, but I speak concerning Christ and the Church: As if the Apostle had said, do not misapprehend me, though I speak so much of the Ʋnion that is betwixt Husband and Wife, according to the primitive Institution, yet that is not the main thing which I drive at; I aim at an higher Ʋnion than that, namely at that Spiritual Ʋnion which is between Christ and the Church. The Husband and the Wife are one, Christ and Believers are so much more.

Another Resemblance is that of the Head and Members: In the Body Natural there is a near and close Ʋnion between these two; being fastened and joyned each to the other they make up one and the same body. Thus 'tis with Christ and Believers in the Body My­stical; he is the Head, they are the several Members belonging to that head; Col. 1.18. He is the Head of the body the Church: Eph. 1.22. God gave him to be the head over all things to the Church, which is his body: 1 Cor. 12.27. Now ye are the body of Christ, and members in particular: (So Rom. 12.5). As truly and as nearly as the head and the members, so truly and so nearly are Christ and Believers united also.

A third Resemblance is that of the Root and Branches: There is also union betwixt these; otherwise how should the One convey juice, sap, nourishment, life, growth, to the Other? So 'tis with Christ and Believers; he is the Root, they the Branches: Joh. 15.5. I am the vine, ye are the branches. You read of being planted and in­grafted into Christ; 'tis a Metaphor which the Spirit of God much delights in, in the setting forth of that which I am upon: See Rom 6.5. and chap. 11.17. &c. Also you read of being rooted in Christ, Col. 2.7. There is a blessed Analogy or resemblance be­tween Christ and Believers and the Root and the Branches, in point of Ʋnion, in point of Influence: The root is united to the branches and th [...]y to it; so is Christ to Believers and they to him: The root conveys life, and nourishment, and growth to the branches; so does Christ to Believers.

Another Resemblance is the Foundation and the Building: Here is Ʋnion too; for in a Building all the Stones and Timber being joined and fastned together upon the Foundation, make but one entire Structure: So 'tis here. Believers are Gods building, and Christ is the foundation in that building; Ye are Gods building 1 Cor. 3.9. Other foundation can no man lay then that which is laid, which is Christ Jesus, 1 Cor. 3.11. Therefore they are said to be built upon the foundation of the Prophets and Apostles, Jesus Christ himself being the chief corner stone, Eph. 2.20. As a man builds upon the foun­dation, [Page 54]and lays the stress of the whole building upon that; so take the true Christian he builds upon Christ, all his Faith, Hope, Con­fidence is built upon this sure foundation, (as Christ is stiled Isa 28.16. Behold I lay in Zion a sure foundation): Hence also they are said, As lively stones to be built up a spiritual house &c. 1 Pet. 2.5. Here's the Mystical Union under this resemblance also.

Take but One more, that of Meat or Food: That which a man feeds upon and digests, it is incorporated and united with himself; it's turned into his own substance and made a part of himself: The Believing Soul by Faith feeds upon Christ, digests him, and turns him (as it were) into his own substance; so that Christ becomes one with him and he one with Christ. Joh. 6.55, 56. My flesh is meat indeed, and my blood is drink indeed; he that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. All this must be taken not in the literal but in the spiritual notion; the eating and drinking is believing, (so 'tis to be understood all along in that Chapter): Upon which believing the Ʋnion follows, [he dwells in me, and I in him].

Thus I have (with great brevity) given you those Scripture-Re­semblances by which the Mystical Ʋnion is shadowed out: The handling of them in their utmost extent, is a Subject that would have admitted of great enlargement: but my business was but to speak to that one thing from them which suits with the work in hand. In some of the preceding Heads I was in the great deeps; but in this, I have been in the shallows: there the Elephant might swim, here the Lamb may wade; there things were not so dark but here they are as clear: therefore I shall not need to make any further stay upon them.

Seven Proper­ties of the My­stical Ʋnion.I come to the Third Head the Properties of this Ʋnion: I'le name these Seven:

First, 'Tis a sublime Ʋnion. And that

• 1. In respect of its Nature as considered in it self. Christ and a poor Creature made one? and so made One? O what an Union is this! We have many Ʋnions in Nature, and some very conside­rable; but (alas!) they all come short, and are but poor, mean low things in comparison of this. Next to the Ʋnion of the Three Persons in the Sacred Trinity, and the Hypostatical Ʋnion of the two Natures in Christ, the Mystical Ʋnion is the highest. Except but those which I have named, and all other Unions must vail to it.
• 2. 'Tis sublime in respect of its rise, Original, and production. [Page 55]The more supernatural a thing is the more sublime it is; now this Union is purely supernatural. What can Nature be imagin'd to do for the bringing about of such a thing as this? O surely 'tis all of the meer Grace of God! As 'tis not Natural for the Matter of it, so neither is it so for the production and application of it. 'Tis super­natural as to the Thing, and also as to the Person to whom it be­longs.
• 3. 'Tis sublime in respect of the high and glorious Priviledges, Effects, and Consequents of it.
• 4. In respect of its mysteriousness and difficulty to be known. (Something I spoke to this at my first entrance upon this Subject). The mystical Union is a mysterious Union; so mysterious, that we had known nothing at all of it if God had not revealed it to us in the Word: And even now he hath revealed it, yet 'tis but very little that we do understand of it. That there is this Union, that's as clear as the light of the Sun, but what this Union is O that's a thing hidden and lock'd up from us. The Union of the Body and Soul in Man is a great mystery; there is even in that Ʋnion that which puzzles the greatest Philosophers; but the Union of Christ and the Believer, is a far greater mystery. That persons every way so distant, so divided, should yet be made mystically One, here's a mystery indeed! a mystery which no finite Understanding (Angelical or Humane) can comprehend.

Secondly, 'Tis a real Ʋnion: Not a notional, phantastick, or o­pinionative thing, something that is meerly matter of phancy and ima­gination, or something that dull and melancholly persons please themselves with the thoughts of: O 'tis not so, but 'tis a real thing and as great a reality as any whatsoever it be. You have very many Scriptures which speak to it, under great variety of Expressions, all of which with the greatest evidence and clearness do point to it, and cannot be otherwise understood; and yet will you doubt of it and look upon it as a meer phancy? As really as the members [...]e united to the head and the head to them; the Wife to the Husband and the Husband to the Wife, the branches to the root and the root to the branches; so really are the Saints united to Christ and Christ to them: (for these several Ʋnions do confirm as well as represent and open the Mystical Ʋnion). Nothing in Religion is real if this be not; take away this Mystical Oneness between Christ and the Soul; and take away all. Is not the Union 'twixt God the Father and God the Son a real Ʋnion? surely that will not be deny'd; if so, then this is real also, for Joh. 17.22. The glory which thou gavest me I [Page 56]have given them, that they may be one [even as we are one]. Ob­serve it, 'tis one even as we are one; but how? not as to any equality but only as to verity; not as to the modus or qualitas. unionis but only as to the veritas unionis. This [as] is often but a note of likeness not of sameness, (so Matth. 5.48. Be ye perfect, even as your Fa­ther which is in heaven is perfect: So 1 Pet. 1.15, 16): 'tis so to be interpreted here: Believers are not one with Christ as he is one with the Father, in respect of the manner of the Union; but as to the truth and reality of it, so 'tis as verily, as truly one with Christ as Christ is one with the Father. 'Tis an higher Ʋnion 'twixt the Fa­ther and the Son, but 'tis as real an Ʋnion 'twixt Christ and Be­lievers.

Thirdly, 'Tis a spiritual Ʋnion: Not a gross, fleshly, corporeal Union (you must not so conceive of it); but a divine, inward, spi­ritual Union. 'Tis the uniting of hearts and souls together in an imperceptible way: and the bonds of this Union are spiritual, (name­ly the Spirit in Christ and Faith in us; and the Union is to be judged by that which is the bond of it). The Husband and the Wife are Eph. 5.31. one flesh, but he that is joyned to the Lord is 1 Cor. 6.16, 17. one Spirit. I have set before you several external and material Resemblances of it; but the Union it self is internal, immaterial, and spiritual. When Christ had been speaking so much of it under the resemblance of eating and drinking, he adds (to prevent mistakes) Joh. 6.63. It is the Spirit that quickneth, the Flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life: (q.d.) You must take me in a right sense; in all that I have said I do not intend any fleshly or corporeal eatiug (as some grosly imagine); I only mean spiritual eating and drinking by Faith: Neither (saith he) would I be thought to speak of any Union that is carnal and earthly, 'tis the heavenly and the spiritual Union onely which I design in all that I have spoken.

Fourthly, 'Tis a near, intimous Ʋnion: The Persons here con­cern'd are not only truly and really, but nearly, closely, intimately united each to the other. The Union betwixt them is so near, that there is no Union (excepting what hath been excepted) to be compared with it; so near, that we know not how to conceive of it, much less how to express it; we may borrow some light here and there from the scattered Ʋnions of Nature, but they all (in point of nearness) are vastly short of it. In the 1 Cor. 6.17. Text cited but now the Apostle tells us, He that is joyned to the Lord is one spirit: where he opposes joyning to Christ to joyning to an Harlot, ( v. 16.) Of [Page 57]which he saith, He that is joyned to an Harlot, is one body; and though this be out of the due course, yet he carries it up to the Marriage-Ʋnion, for two (saith he) shall be one flesh. But he heightens the Mystical Ʋnion with Christ, he that is joyned to the Lord, is one Spirit. This is the highest Scripture which I know, for the describing of the intimousness of the spiritual Ʋnion: First the Apostle says he that is joyned to the Lord: In the Greek 'tis [...], he that is glewed to the Lord; 'tis the same word which is used Eph. 5.31. he shall be joyned (or glewed, [...]) to his wife: It speaks the Firmness and the Nearness of the Union. And then he says, he that is thus joyned to the Lord is one Spirit: what an Ex­pression is this? what could be spoken higher? to be one Spirit is much more than to be one Flesh, inasmuch as the Union of Spirits is the nearest Ʋnion that is imaginable. The Apostle opposes the spiri­tual conjunction 'twixt Christ and Believers, to that carnal conjunction that is 'twixt person and person; he that is joyned to an Harlot is one body and one Flesh; but he that is joyned to the Lord is one Spirit. Saints are not only Flesh of Christs Flesh, and Bone of his Bone (by which phrase the heighth of the Conjugal Ʋnion is set forth, and by which the Quae loquen­di Formula ex literis Veteris Testamenti vi­detur esse de­sumpta: Ita e­nim Fratres & cognati de se mutuò loqui solent, Os me­um & Caro mea. Pet. Mart. Jews us'd to express the greatest nearness in consanguinity); but (which is much higher) they are one Spirit with him. 'Tis not said, they have one Spirit, or that Believers are Vide Gr [...]ium in loc. spirited as Christ was, or that they are led, acted, animated by the same Spirit that he was, (though I conceive that is the very thing intended in the expression): but the A­postle says (the better to set off the intimousness of the Ʋnion), Christ and they are one Spirit, w ^ch is as high as any thing that could be spoken. Again, Believers are so near to Christ that (in a sober sense) they may be said to be a part of him; yea, such a part of him that he (as Head and Mediator) would not be compleat without them; for as he is so considered they are his fulness: Eph. 1.23. the fulness of him that silleth all in all: ('tis spoken of the Church, the Body of Believers). Once more, the Union is so near, that they both have one and the same Name; Christs own Name and Title is given to them. 1 Cor. 12.12. So also is Christ: the Apostle means Christ Mystical, not Christ Personal. Compare Jer. 23.6. This is the name wherewith [he] shall be called, the Lord our righteousness; with Jer. 33.16. This is the name wherewith [she] shall be called, the Lord our righteousness: (which is spoken too of the Church). The Wife upon the Marriage-Ʋnion loses her own and is called by her Husbands name; and so 'tis here: He (that is Christ) shall be called the Lord our righteousness, and She (that is the Church) shall be called too the Lord our righteousness: here is communication [Page 58]of names (which speaks the nearness of the Ʋnion). Nay, Christ and the Believer are but Ex quo fit, ut ipsemet quo­que Christus usque adeo arctè noster evadat, & nos vicissim illius, ut apud Patris Tribunal Christus & Ecclesia (non quidem hypostaticâ substantiarum unitione, sed quod ad istam communionem attinet mysticâ) velut unum & idem [...], & unus Christus efficacissunè censeamur. Bucan. L. Com. 48. p. 821. One ( mystically though not substantially); and this is the highest of all. O this is a close and intimate Union indeed!

Fifthly, Tis a total Ʋnion: I mean this, the whole Person of Christ is united to the whole Person of Believers, and the whole Person of Believers is united to the whole Person of Christ. Christ is not in this or that single Nature but in both his Natures, not in this or that Office but in all his Offices made one with them: And they too re­ciprocally are made one with him as to the whole man, not as to the Soul only but as to the Body also. The Soul indeed is the principal Subject of this Union, but the Body too hath its share in it; there­fore the Apostle saith 1 Cor. 6.15. Know ye not that your bodies are the members of Christ? As Christ in the assuming of the nature of man took not the body only, or the soul only, but both, and so united them to the Godhead; so 'tis in the Mystical Union, the whole man is knit to whole Christ. And (which puts marvailous sweetness into it) the totality of this Ʋnion (on Christs part) reaches to every individual Believer in the world; as the whole Soul is united to every part of the Body, so 'tis whole Christ to every Believer.

Sixthly, 'Tis an immediate Ʋnion: Christ and the believing Soul they See Davenant upon the [...] Colos 2.19. Per has commissu­ras Christus tangit nos, & nos tangimus Christum. touch each the other (if I may so express it, and the Word encourages me so to do): there is nothing that doth intervene or in­terpose between Christ and it. In other unions it is not so; there is union between the head and the members yet all the members do not touch the head; the Foot is at a great distance from the head though it be united to it; all the parts of the building are united to the foun­dation yet they are not all contiguous to it; there is apposition but no contiguity: But now the Union which I am upon is so immediate, that every Believer touches Christ (as it were) and lies close and near to him. Which yet is not to be taken of any Omnis phy­sicus contactus excludendus est. Zanch. in cap. 5. ad Eph. p. 242. Physical or Local Con­tact but only of that which is Moral and Spiritual; not of any im­modietas suppositi but only of that immedietas virtutis or unionis which is through the Spirit and Faith.

Lastly, 'Tis an indissoluble Ʋnion: The knot therein is tied so fast that it shall never he again untied or loosened. Christ and Believers are so firmly joyned together, that none shall ever be able to part them; all the powers of Hell with all their united strength [Page 59]shall never be able to disjoyn or separate one Soul from Christ. As no Non obstat unioni huic inter­capedo locorum, five distantia Coeli & Terrae, quâ Christus (quâ homo), & fideles peregrè ab ipso versantes disterminan­tur: Quia unio non est existen­tia corporis Christi intra cor­pora nostra, nec locali contactu, aut inclosione constat. Alting. Explic. Catech. Part. 2. Qu 76. p. 266. distance of place doth hinder the Union, so no force or violence from Devils or men shall ever be able to dissolve the Union. And herein lies the pecu­liar, transcendent blessedness of this Union above all other Unions: They all may cease, be broken and come to nothing; the members may be separated from the head and the head from the members; the tender Husband may (and shall) be parted from the affectionate Wife; the building may be broken off from the foundation; the Soul may be divided from the Body: But the Mystical Union stands fast for­ever, Christ and a gracious Soul can never be separated: God hath joyned them, and Mat. 19.6. what he hath joyned together no man shall ever put asunder. There are two abiding things in the Saints, their Ʋnction and their Ʋnion: Their Ʋnction abides, But the anointing which ye have received of him, abideth in you: 1 Joh. 2.27. and their Ʋnion abides, for it follows, and ye shall abide in him. Our Apostle makes his Challenge in the close of this Chapter, who shall separate us from the Love of Christ? he tells you none should ever be able to do it, ( v. 38, 39): so who shall separate us as to our Union with Christ? none shall, none can. Possibly the influences of it for some time may be suspended, but yet the Union it self is not, nay cannot be dissolved. As it was in the Hypostatical Union, for a time there was a suspending of the comforting influences of the Divine Nature to the Humane, insomuch that our Saviour cried out, * My God, Mat. 27.46. My God, why hast thou forsaken me? yet for all this, the Union between the two Natures was not in the least abolished: So here in the Mysti­cal Ʋnion; the sensible effects, comforts, benefits of which may some­times be kept in and not appear; but yet the thing it self abides, and so shall abide firm and inviolable forever. 'Tis an inseparable, an insuperable Ʋnion: Yea, Death it self, though that be the bane of all other Unions, shall never reach this so as to put an end or period to it.

And thus I have finished the Heads necessary to be spoken to for the opening of this admirable and blessed Ʋnion: In the clearing of which, I have given you the Explication of the Subject of the Propo­sition, There is no Condemnation to them [who are in Christ Jesus]. I must not dismiss so excellent, so useful a Point without some practi­cal improvement of it.

[Page 60] ƲSE 1. Of Examina­tion whether we be in Christ.And first, are they and they only the persons to whom there is No Condemnation, such as are in Christ Jesus? I would then put all of you upon the most serious Examination whether you be thus in Christ Jesus. Pray bring it down to your selves, and ask your selves one by one this question, Am I in Christ? some are so in him, am I one of them? what is this Mystical Ʋnion to me? It concerns you to be very inquisitive about this, because the grand priviledge in the Text depends upon it: You cannot safely apply No Condem­nation if it be No Ʋnion. If you desire a solid foundation to build upon for exemption from Condemnation, you must make sure of this Ʋnion; the happiness and safety of your future state wholly depends upon your present being in Christ. O that you would be perswaded, with the greatest diligence, faithfulness, impartiality, to search and examine your selves about this! The Apostle is very smart upon it 2 Cor. 13.5. Examine your selves whether you be in the faith; prove you own selves; know you not your own selves, how that Jesus Christ is in you (and you in him) except you be reprobates? (and say I, ex­cept you be liable to eternal condemnation)?

Two Distincti­ons concerning Ʋnion with Christ.Now▪ that I may help you in this great Enquiry (viz) whether your have that very Ʋnion with Christ which will effectually secure you from this most dreadful Condemnation? I must first distinguish about it.

1. Union with Christ is either Material and Natural or Spiri­tual and Supernatural: There is a Material or Natural Union with Christ, consisting in oneness with him in respect of one of his Na­tures: For he having assumed the nature of man and hypostatically united it to the Godhead, upon this wherever the nature of man is there is Union or conjunction with him, (so far as the participation of one and the same Nature with him will go). The Spiritual and Supernatural Union is that which hath been opened, (viz.) that which is brought about by the Spirit and by Faith; upon which the Creature is not one with Christ meerly in respect of his Manhood, but he is one with him in an higher manner, as being also (according to his measure) made a partaker of his Divine Nature; that is to say, as the Image of God is imprinted upon him, as the several Graces of the Spirit are wrought in him, as Christ and he are not only one flesh but also one spirit, both having the same spirit dwelling in them, and both being animated and acted by one and the same spirit.

Now to apply this Distinction! The first of these Ʋnions is not sufficient to secure from Condemnation or to entitle to Salvation; for then (that being Nullus est hominum cu­jus Natura non erat sus­cepta in Chri­sto. Prosp. resp. ad cap. Gall. c. 9. Of this see Cyril l. 10. c. 13. in Joh. Dei Filius quia suscepit huma­nam Naturam cum omnibus hominibus conjunctus est, &c. sed ista conjunctio ge­neralis est, & tantum (ut ita dicam) juxta materiam Pet. Martyr. common and general) all men living should be saved and none should be condemned; Even the graceless and unregenerate [Page 61]are men and have that very nature which Christ assumed; but is this enough for an everlasting state of happiness? Surely no! 'Tis true, even this natural union is very precious and the foundation of great joy and comfort to Believers. O for such to remember, that Christ hath match'd into their family, sits in Heaven in their nature, and is of the same flesh and blood with themselves; this (I say) must needs be very sweet. The Apostle speaks of it as a very great thing Heb. 2.11. He that sanctifieth and they that are sanctified are all of one. This ( [...]) admits of various interpretations; I conceive this is the best, Christ and the Saints are all of one (that is) all of one nature, of one and the same flesh and blood; for it follows ( v. 14.) Forasmuch as the children are partakers of flesh and blood, he also himself took part of the same, &c. and ( v. 16.) For verily he took not on him the nature of Angels, but he took on him the seed of Abra­ham. I say, this Ʋnion is matter of great comfort to Believers; but for Others, who have nothing more, than that Christ is man, and hath assumed their flesh, and is as they are and they as he, what will this avail them? What is Christs taking our flesh if he doth not give us his spirit? what is it for him to be made like to us in our nature if we be not made like to him in his nature? Christ with the humane Nature is in Heaven, and yet thousands with the humane Nature are in Hell. O rest not in meer manhood though Christ be man! but get an higher, a closer, a more special Union with him, or else it will be condemnation for all that.

2. I distinguish Secondly, Union with Christ is either External and Visible, or Internal and Invisible. The First is common and ge­neral, yet not so common as the Material and Nartural Ʋnion spoken of before; for all are Men, but all are not Christians: This lies in Church-membership, the participation of Church-priviledges, li­ving under the Word and Sacraments, passing under the Baptismal Seal, making of some external profession of Religion, &c. The Second includes and supposes all this, but hath a great deal more in it; it notes real insition and implantation into Christ. This Distinction is evidently grounded upon that of our Saviour Joh. 15.2. where he saith, Every branch [in me] that beareth not fruit, he taketh away: (here is the external Ʋnion, for here is a branch which bears no fruit, and yet it is in Christ, how? it must be understood in respect of Church membership, external profession, &c.) And every branch that beareth fruit, he purgeth it, that it may bring forth more fruit: here's the internal and special Union, that which is (as was said) by real insition and implantation into Christ. Now the enquiry lies here, [Page 62]whether you be so in Christ as to be ingrafted and implanted into him? the Former without this will signifie but very little. 'Tis indeed a great mercy to be a member of the Visible Church, but this (with­out a close and special membership with Christ) will not secure a mans everlasting state: if it be only external conjunction with Christ here, it may for all that be eternal separation from him hereafter. What is it for the Branch to be ty'd or fast'ned to the Stock, if it doth not coalesce and incorporate with the Stock? what is it for a man to be in Christs mystical Body, only as the wooden leg or eye of glass is in the natural body? (where there is apposition but no coalition or union). Certainly when Paul here tells us There is no Condemna­tion to them who [are in Christ Jesus], he means such a being in him, as is more than what is external and common, or Illi in Christo esse dicuntur hoc loco, non qui mediatè tantum & secundum quid in Christo sunt, nempe, ratione Ecclesiae ipsius quae corpus Christi mysticum, &c. sed [...] intelli­guntur veri Christiani, qui immediate in Christo sunt per Unionem mysticam cum ipsius personâ, fide & virtute Spiritus Sancti, &c. Gomar. founded upon any such bottom. As particularly, such as is by meer Baptism, (I mean, when 'tis the participation of the external sign only, and there's nothing more). — [...]. Theophyl. They therefore who open the Words by this, are too large and general. Alas! Bap­tism Non loquitur Paulus de iis qui Sacramen­tum tantummodo Baptismi perceperunt, quos extrinsecus duntaxat unda alluit, non autem intus in animo Gratia expiavit; sed eos intelli­git qui sunt in Christo Jesu, (h. e.) rem etiam Sacramenti adepti sunt. Justinian. in loc. Qui sunt in Christo Jesu, i. e. qui per Baptismum Christum induerunt eique per Fidem & dilecti­onem incorporati sunt, factique tanquam viva ejus membra, & tanquam palmites Christo ut viti insiti. Perer. Disp. 1. in Cap. 8. ad Rom. Qui sunt insiti per Baptismum, & in eo rege­nerati. Estius. alone will not do it; there must be something more than the exter­nal badge and livery of Christianity, or else that will come short both of Ʋnion here and No-Condemnation here­after. O how many are there who are baptiz'd, live in the Church, are visible members thereof, who yet are far from being inwardly knit to Christ, and therefore shall perish eternally! This is to be but on the outside of the Ark, which will not save from drow­ning. 'Tis the internal, special Union which you must look after; whether you be in Christ so as to receive life, growth, spiritual in­fluences from him, as the branch doth from the root: (Other Unions might be alluded to). 'Tis very true, that Baptism is an ingrafting Ordinance into Christ; therefore 'tis set forth by being baptized into Jesus Christ Rom. 6.3. and Gal. 3.27. you read As many of you as have been baptized, have put on Christ: and again 1 Cor. 12.13. By one spirit we are all baptized into one body: But then it must be limited to such and such subjects, and as the spirit accompanies it, working [Page 63]therein Faith and Regeneration. So that the matter comes to this, upon Baptism alone in the external reception of it you cannot be con­fident; but if you can find that you are also true Believers and rege­nerate persons, then you are right as to your Ʋnion, and safe as to Non Condemnation.

This twofold Distinction being premised and opened in the General, the main Question now lies thus before us, How may a person know whether the Ʋnion in which he stands to Christ, be internal, special and saving, or whether it be only external, material and common? 'Tis a Question of very high import; for answer to it I shall desire you

• 1. To fix your thoughts upon the double Bond of it.
• 2. To look into some trying Scriptures which lay down marks and characters about it.

First make your search after and by the Bonds of the Mystical Ʋnion, the Spirit and Faith. As

1. Enquire whether you have the Spirit: for it being the bond of the Ʋnion, 'tis evident that none can be a partaker thereof, who is not first a partaker of the Spirit. The Apostle lays it down very expresly, Rom. 8.9. If any man hath not the Spirit of Christ, he is none of his; (that is) he is none of those who are savingly united to him. Whoever is in Christ the Spirit of Christ is first in him, (that being the agent by which this blessed In-being is brought about). I told you, the Spirit is the bond of the Union on Christs part; which yet you are to understand, not of the Spirit meerly as it resides in Christ himself, but as 'tis given and communicated to us; he by his own Spirit (as poured out upon Believers and dwelling in them) takes hold of them and joyns them to himself. Not that there is any priority of time betwixt the gift of the Spirit and the Ʋnion, for they go together; at the very same instant wherein the Spirit is received, the Soul is united to Christ: but in order of Nature, the reception of the one is antecedent to the Ʋnion with the other. 1 Joh. 3.24. Here­by we know that he abideth in us by the Spirit which he hath given us: and chap. 4.13. Hereby know we that we dwell in him and he in us, by the Spirit which he hath given us: (Observe it, still the Apostle grounds the evidence of the Ʋnion upon the Spirit as given to the Saints, not as it resides in Christ himself). O therefore let the serious, inquisitive Christian put such interrogatories as these to himself, Have I the Spirit? is he given to me? doth he dwell in me? for ac­cordingly as he can answer these queries, so will he be able to conclude whether he be in Christ or not.

And he that would know whether he hath the Spirit, he must [Page 64]examine what he feels of its great acts in himself: To have the Spirit, 'tis for a man to be brought under the great and special effects and operations thereof; (at present I say no more of it, I hope hereafter I shall). These are various: there's Illumination; whence he's called The Spirit of wisdom and revelation, Eph. 1.17. Quickening; whence he's called the Spirit of Life Rom. 8.2. Conviction; the promise is he shall convince the world of sin Joh. 16.8. he's the Spirit of Grace and Supplication Zech. 12.10. the sanctifying Spirit 1 Pet. 1.2. the Spirit enabling to mortifie sin Rom. 8.13. working a person up to all holy obedience Ezek. 36.27. Now then, what do you find in your selves of these high and precious operations of the Spirit? here lies your participation or having of it, and consequently the evidence of your Union with Christ. This great Spirit is never idle where he is; he is always an active, operative, working Spirit; is he so in you? doth he teach, enlighten, convince, humble, draw to Christ, raise up the heart to heavenly things, excite to duty, assist in duty? &c. if so, then he is in you, and you are in Christ; if it be not so, then you have not the Spirit, and thereupon are none of Christ's.

2. Enquire about the other bond, viz. Soli verè Fideles sunt membra Christi, idque non quatenus Ho­mines sed quatenus Christiani; nec secundum regenerationem: ac proinde non secundum ipsam hu­manae Naturae substantiam per se, sed quatenus illa in Christo ut al­tero Adamo renovatur, singulis ejus partibus novâ ac spirituali qualitate Sanctificatis, ut simus novi homi­nes. Polan. Synt. Theol. p. 454. Faith. Ask your selves in secret how the case stands as to Faith; say, O is this precious grace wrought in us? are we sincere and sound Believers? have we heartily clos'd with Christ according to the Gospel-offer? have we received Christ and whole Christ? is our trust, relyance, confidence, for pardon, life, salvation, grounded upon him and upon him only? do we cast our selves upon his alone Merits, renouncing every thing in our selves? have we that Faith which is wrought by the Eph. 1.19. Almighty power of God? which Acts 15.9. purifies the heart, 1 Joh. 5.4. overcomes the world, Gal. 5.6. works by love, is attended with Jam. 2.20. good works? is it more than a meer dogmatical or historical Faith? than such an easie, common, presumptuous, false Faith, as that which is in the generality of men? O that you would herein deal faithfully with your own Souls! let the search be deep and thorough, go to the very bottom of your deceitful hearts, bring things to an issue, be sure that you be not mistaken: if the Faith be right the Ʋnion is sure, yea, every thing else is sure; but if that be unsound, do not flatter your selves, you are not in Christ Jesus; but in the woful state of disunion and distance from him.

[Page 65] Thus the Examination must be made from the Bonds of the Ʋnion. To clear up the thing yet further (in order to your passing true judge­ment upon your selves), I would direct you to a few trying Scri­ptures.

1. Let the First be that 2 Cor. 5.17. If any man be in Christ, he is a new Creature: what a glass is this for every one of us to see our faces in! The thing to be known is our being in Christ; and how may that be known? thus, by our being New Creatures. The Apostle sets it down indefinitely that he may reach every person, if [any] man be in Christ, &c. This New Creature is one of the grea­test riddles of Christianity to men that have it not: 'Tis that new creation which the Soul passes under in the work of Conversion; or that great and universal change which follows upon Conversion: a con­verted man is a changed man, a quite other person than what he was before; he may say (with Austine) I am not I; all old things are pass'd away, and all things are become new, (as it follows in the place alledged). Upon Conversion, understanding, judgment, thoughts, will, affections, Conscience, heart, tongue, life, all is new: when the Sinner is turned from Sin to God, he hath new Principles from which he acts, new Ends for which he acts, new Guides and Rules by which he acts; is not here a wonderful change? Now are you acquainted with this New Creature? what do you find of it in your selves? it converns you to make sure of it, for all is nothing without it: Gal. 6.15. In Christ Jesus (and so in reference to the proof of being in Christ Jesus) neither circumcision availeth any thing, nor uncircumci­sion, but a new Creature; O this is all in all! this must be the sure and infallible witness of your Union with Christ.

Therefore examine your selves about it: I beseech you look back, compare your selves with your selves; hath any thorough change been wrought in you? are you not the same you ever were? just such as you came into the world? Can any that hears me say, O (blessed be God!) 'tis not with me as it hath been: Time was when I was blind, as ignorant a Creature as any; but I hope now in some measure I am enlightened; God hath shined into me, and set up such a Light in me that I see what I never saw before, and I see it in another manner than I did before. Time was when I could swear, curse, be drunk, take Gods name in vain, profane Sabbaths, &c. but I dare not now give way to such impieties. Time was when Sin and I agreed very well; but now my heart rises at it, Psal. 119.104. I hate every false way. Time was when I had no love for Duty, I liv'd in the total omission of it; but now I love Prayer, I love the Word, and all the Ordinances [Page 66]of Christ are precious to me. Time was when I was all for the world, my whole heart was taken up in it; but now Phil. 3.8. I count all but loss that I may gain Christ, now None but Christ, none but Christ. Can any of you thus speak? here's a change indeed; upon that the New Creature indeed, and upon that Being in Christ indeed.

There's a double change which evermore accompanies the Mystical Ʋnion.

• 1. The State of the Person is changed. He, who before he was in Christ was a Child of wrath, is now, upon his being in Christ, an heir of Grace; he, that before the Union, was in a state of Condem­nation, is now after the Union in a state of Salvation.
• 2. The Nature is changed: there's a new Nature, a new Soul (not physically yet morally) infus'd into the regenerate person; the
  2 Pet. 1.4.
  divine Nature it self is now communicated to him: whereupon he doth not think, speak, or act as he did before; he doth not love or live as before; he walks in newness of life (as 'tis Rom. 6.4). This is the change which we are to make sure of; for assuredly the Lord Jesus will put none into his bosome or make them a part of himself, but first the New Creature shall pass upon them, to prepare and make them fit for so near and so close an Union. 'Tis not con­sistent with his honour to take a Sinner just as he finds him, and with­out any more adoe to own him as a member of himself. There out any more adoe to own him as a member of himself. There cannot be a passage-from one Head to another, but there must be some not able alteration: Christ will not break off a branch from the first root and ingraft it into himself, but he will first alter the very nature and property of it. 'Tis not in the power of Creatures to change those whom they take into Union with them: the Husband may take the Wife into his bosome, but he cannot change her Nature, temper, disposition: As Bernard saith of Moses; Aethiopissam-duxit, sed non potuit Aethiopissae mutare colorem; he married an Aethiopian, but he could not alter her Aethiopian complexion; (much less could he alter her inward temper): But Christ can and doth thus work upon those whom he takes into near Union and relation; if he joyns the black, swarthy Soul to himself, he puts a new complexion upon it, he makes it comely with his own comeliness (as God promises Ezek. 16.14). So then by this you may know, whether you be truly, really, savingly in Christ, (viz) if you be new Creatures; without the new Creation there's no Mystical Ʋnion.

2. Another trying Scripture is that Gal. 5.24. They that are Christ's (who are in him) have crucified the Flesh with the Affections and Lusts. This also is a very close Word, and it speaks this, No Crucifixion, no [Page 67] Ʋnion. The crucified Head will have crucified Members; he that is planted in Christs person, shall Rom. 6.4. be planted in the likeness of Christs death. O is Sin crucified in you? did you ever set that upon the Cross, which brought the Son of God to the Cross? is there in you that death to sin which carries some analogy to Christs death for sin? is the Flesh (with all its cursed retinue, the affections and lusts thereof) mortified in you? is the corrupt Nature dead as to its former power and soveraignty in the Soul? (for that's the crucifixion here spoken of.) Assure your Selves, Christ will not have a member in him to be under a foreign power; the Flesh shall not be the Ruler where He is the Head; where he brings about the Ʋnion he will have the Dominion.

My Text too speaks of this Flesh; and it tells you, that they who are in Christ Jesus do not walk after the Flesh, but after the Spirit. Paul here seems to rise and to go on step by step: would you know who are exempted from Condemnation? he tells you, such who are in Christ; would you further know who are in Christ? he tells you, such who walk not, &c. Here then is the Characteristical Note of all who are in Christ, they live not the fleshly, carnal, sensual Life, but the spiritual, heavenly, holy Life. Sirs! what is your walking? 'tis the Conversation that must discover the Ʋnion: do but reflect upon your course of Life, and that will plainly tell you to what Head you belong. 1 Joh. 2.6. He that saith he abideth in him, ought himself also so to walk even as he walked: Many will be saying they are in Christ, pretending to Union with him; I, but do they walk as he walked? do they live the Life of Jesus? do they conform to his example? He that doth not thus do, he may say he abides in Christ, but he doth but say so, 'tis not so in truth and reality.

3. Take but one place more: Joh. 15.2. Every branch in me that beareth not fruit, he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. As this Text holds forth a twofold Ʋnion 'twixt Christ and men, so it was spoke to but even now; I am only now to consider it as it may be improv'd for tryal. Some are in Christ, but 'tis not by real insition, but only by external profession and Church-membership: which will avail them but little, for notwithstanding this they are cast forth (as dead branches), and gathered, and cast into the fire, and burnt, (as you see ver. 6.); and all this befalls them because they bear no fruit. Others are in Christ in a saving and special way; which is the thing to be enquired after. For the finding out of which, let me ask you, [Page 68] what fruit doth grow upon you? are you so in Christ as to be fruitful? then you are in Christ indeed. He will have no dead, barren branches in him, for that would reflect dishonour upon the Root: All who are united to him shall bring forth fruit; Joh. 15.5.8. much fruit, good fruit; fruits meet for repentance Matth. 3.8. fruits of righteousness Phil. 1.11. fruitfulness in every good work Col. 1.10. And if so, O how many empty, barren professors are declared to be out of Christ by this Evidence! Thus I have shown, both from the double bond of the Ʋnion, and also from some notable trying Scriptures, how you may know whether you be really, internally, specially in Christ Jesus; so as that you may with well-grounded confidence lay hold upon the Non-Condemnation here pronounced to such. So much for the first Ʋse.

ƲSE 2. Exhortation to get this Ʋnion with Christ.The Second shall be, to exhort you all to endeavour to get into Christ. O that you would with the greatest diligence make out after this blessed Union! What can be so desirable as it? what so worthy of your endeavours as to be one with Christ? to have a Soul so nearly, so inseperably knit to him, what a great thing is this? It was ex­ceeding high in Paul's eye, Philip. 3.8, 9. who counted all things but loss for Christ, &c. wherein? why, that he might be found in Christ, (i. e.) be in him as his Head, Root, Surety, City of Refuge, &c. (for the expression admits of these several illustrations, though I think the last is most proper). Now did he thus highly esteem and value this being in Christ, and shall we slight and make little of it? Surely (my Brethren) 'tis better not to be at all, then to be, and yet not to be in Christ: better no Union 'twixt Soul and Body, then to have that and yet no Union of the Soul with Christ. Here's No Condem­nation, but for whom? only for them who are in Christ; to such there's no condemnation, to others there's nothing but condemnation (as hath been often said): doth it not highly concern all therefore to endeavour to be one of them who are in Christ?

To enforce the Exhortation I'le give you but one Motive (but that will be a very comprehensive and considerable one): 'Tis this, Union with Christ is the foundation of all Good by and from Christ. 'Tis the fundamental blessing (I mean with respect to application); there can be no application of what Christ hath purchased without antecedent Ʋnion with his Person: 'tis the very basis upon which all is built, the leading blessing, the inlet to all the grace of the Gospel, the ground of all communion and communication. Ah Sinner! thou canst hope for nothing from Christ unless thou beest in Christ; with­out Christ, and without hope, go together Eph. 2.12.

[Page 69] I say Ʋnion is the foundation of all Communion. So 'tis in Na­ture, so 'tis in Grace too: 1 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: mark it, 'tis first in Christ Jesus, and then he is wisdom, righteousness, &c. As it was with Christ in his Manhood, first that did participate of the Gratia Ʋnionis, in its being united to the Godhead; and then after this, all other grace was poured out upon it: So 'tis with the believing Soul; 'tis first taken into Union with Christ, and then upon that, all blessings, priviledges, benefits are con­veyed to it. You know the member receives nothing from the head unless it be united to it; so 'tis with the branches in reference to the root; and so here, without union with Christ there's no justification, no pardon no reconciliation, no adoption, no salvation by him: for 'tis a most certain truth, omnis communio fundatur in unione. If you be one with Christ and in him, all is yours; 1 Cor. 3.21, 22, 23. All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death or things present, or things to come, all are yours; and ye are Christ's, and Christ is God's. Here's a vast pro­priety and possession, but 'tis all founded upon Ʋnion; we being Christ's, so God is ours, the promises are ours, heaven is ours, life, death, &c. all is ours. As the Wife upon the conjugal Ʋnion hath a right and title to all that her Husband hath; so as that she may say Ʋbi tu Caius, ibi ego Caia, (a proverbial speech used among the Romans at their Marriages); so the Believer being joyned and married to Christ, all that Christ is or hath becomes his: but without this Union there's nothing to be expected by him or from him. It pleases God to deal altogether with men according to their union, and according to the head which bears them: now there are two publick Heads, to one of which every man and woman in the world doth belong; these are the two Adams (of whom you read 1 Cor. 15.45). There's the first Adam, and all the unregenerate Seed are united to him as their head; and upon their union with this head, they derive nothing but guilt and wrath and condemnation. Then there's the second Adam, Christ Jesus, and all the regenerate Seed are united to him as their head; and he (by vertue of union also) communicates pardon of sin, peace with God, justification, eternal life, &c. Both of these A­dams and publick Heads proceed by the Law, and upon the terms of Ʋnion; for Sicut per pec­catum Adami non potuisse­mus peccato­res fieri, nisi fuissemus in e­jus lu [...]bis, ita per justitiam Christi non-poss [...]mus justi­ficari, nisi ci inseramur, u­niamur, & u­nus spiritus cum eo fi [...]mus. S [...]eso. the first Adam could do us no hurt, were we not descen­ded out of his loyns, and in him as our common head; and so the second Adam can do us no good, unless we be made One with him and in him as our head also. If we so be, then there shall be gra­cious [Page 70]communications, most blessed derivations from him; but if not, none of these can be looked for. And who would not now desire to be in Christ? who would not purchase this priviledge with a world? nay who would not give ten thousand worlds for it? O that you would all make sure of it! Do not trouble your heads with curious enquiries into some difficulties about this union; but let this be your business, to make sure of the thing: The poor low-gifted Christian may get it, though the highest gifted man cannot grasp it.

ƲSE 3. Directions how to get into Christ.But I must direct as well as perswade! Methinks I hear some say­ing, How may this blessed Ʋnion be attained? what shall we do that we may be in the number of those who are in Christ Jesus? For answer to this, I must again refer you to its double bond and ligament, the Spirit and Faith: and advise you to get both of them. Would you have Christ to be one with you? then get the Spirit; would you be one with Christ? then get Faith.

1. First get the Spirit: which may be done by attendance upon the Word and by Prayer. Gal. 3.2. Received ye the Spirit by the works of the Law, or by the Hearing of Faith? (the Apostle means the Hearing of the Gospel or the Evangelical Doctrine). The Gospel doth highly conduce to the obtaining of the Spirit, for 'tis the ministration of the Spirit 2 Cor. 3.8. Do any therefore want this Spirit? let them wait upon the Gospel dispensation and publica­tion, and (through the Grace of God attending that Dispensation) they shall have it. Let me also recommend Prayer as an excellent means for the procuring of the Spirit. O Sirs! what will bring you into Christ but the Spirit? and what will bring the Spirit into you but Prayer? you should be praying for the Spirit, though you can­not as yet pray with the Spirit. O that you would often go to God and plead with him for the giving of it to you! Say, ‘Lord we read if any man have not the Spirit of Christ, he is none of his; now Lord we dread the thoughts of being none of Christs; O to be out of Christ is a woful state, and we perceive that is our state till we have thy Spirit: we hear 'tis the Spirit that knits the Soul to Christ, till therefore we are partakers of it we cannot be knit to him: wherefore we beseech thee to give it to us: O whatever thou deniest to us do not deny us this good Spirit! Thou hast pro­mised Luk. 11.13. to give thy Spirit to them that ask him, Lord upon our bended knees we ask him of thee, O now make good thy promise to us.’ I say, do you but thus pray and the thing shall be done; a good God never denies his good Spirit to the good Seeker of it.

2. Get Faith also. This is a Grace highly precious and excellent: [Page 71]the Apostle Peter speaks of several precious things, and Faith is one of them; 'tis precious blood 1 Pet. 1.19. 'tis precious Christ 1 Pet. 2.7. 'tis precious promises 2 Pet. 1.4. and 'tis also precious Faith 2 Pet. 1.1. Now amongst many other things which make it so precious, this is one; 'tis the Fidei Gratia incomparabilis haec est, quod animam copu­lat cum Chri­sto sicut spon­sam cum spon­so, &c. Luther tom. 1.466. Grace which unites to Christ. The woman consenting to take the man for her Husband, upon that the matrimonial union follows; so the Sinner consenting to the receiving and obeying of Christ (which is one great act of Faith), upon this he is united to him: this (I say) makes Faith so precious. O this is one of Faith's royal excellences, nothing puts a greater worth and glory upon it than this great effect. Well then, see that you make sure of it: are you yet without it? in the sad state of unbelief? You have no share in and can make no claim to this Mystical Union, so long as 'tis thus with you; you must be put into another state, and become true Believers, then 'twill be well. These are the only persons who are in Christ; we (who believe) are in him that is true 1 Joh. 5.20. For whom did Christ ask of his Father that they may be one even as we are one? 'twas for them that should believe on him Joh. 17.20. &c. Therefore let it be your great endeavour to be Believers; for let me tell you, in the very first moment of believing you will actually be the members of Christ: the Soul is in Christ as soon as ever Faith is in it. I'le say no more but only add this, As you desire to get Faith, first get the Spirit; for if you once come to have that Spirit, he will most infallibly work Faith in you: Of all the several Graces, he will not let that be wanting wherever he is.

The Ʋses hitherto have been General, ƲSE 4. Several things press'd upon those who are in Christ. To admire the Love of God. I shall now more particu­larly direct my self to those who are in Christ Jesus.

And first is it thus with any of you? that you are indeed taken in­to this near Ʋnion with Christ? how should you admire the love of God! I here consider God personally, and so I would excite you to admire the Love of the Father, of the Son, and of the Holy Ghost; for indeed all the Persons have a great hand in this Ʋnion, and the love of each of them in it is very admirable. The Father first lays the foundation of it, and then he orders the accomplishment of it: there­fore 'tis said 1 Cor. 1.30. Of him ( i.e. of God the Father) are ye in Christ Jesus, &c. and he also is said to call unto the fellowship of his Son Jesus Christ, 1 Cor. 1.9. The Son is willing to be One with you, what a condescension is that? and he is the person in whom the Ʋnion is primarily terminated: Then the Holy Ghost brings it about as one great Agent therein: So that all the three Persons are concer­ned in the Mystical Union; 'tis to the Son, by the Will of the Father, [Page 72]through the agency and operation of the Spirit; O let Father, Son, and Spirit all be adored by you!

Which that I may the more effectually perswade you to, let the Thing it self be considered, and how you stand in reference to it. To be in Christ Jesus? so nearly, so indissolubly united to him? what mercy is this! There are in the Ʋnion many things of a very myste­rious Nature, but the greatest mystery of all is that there should be such a mystery, (I mean, that there should be such a thing for such poor creatures). O consider, you who sometimes were Eph. 2.13. a far off, even you are made nigh, not only by Christ but to Christ: you who were so far from being in Christ, that you were even 1 Joh. 5.19. in the wicked one; and in him you did lie (even as the carnal world doth); yet you are now under a blessed conjunction with Christ. You who by nature Rom. 11.17. were grafted into the wild Olive, are now grafted into and made partakers of the root and fatness of the Olive tree; O incom­parable, transcendent mercy! That so great a person as Christ (the Joh. 3.16. only begotten Son of God, Rom. 9.5. God blessed forever, Heb. 1.3. the brightness of his Fathers glory), should stoop so low as to be made one with dust and ashes: that you who are no better than worms which crawl on the earth, should be joyned to so glorious an Head: that he who did at first assume your Nature into so near an union with himself, should afterwards take your Persons also, and mystically unite them to his own person: that it should not only be Matth. 1.23. God with you but God in you and you in God; O how will you be able, in some suitable manner to bless God and Christ for such unconceivable, astonishing Love as this is! This being in Christ as a limb and part of him here on earth, will certainly bear a great share in your highest thanksgi­vings and Hallelujahs, when you shall be with him in Heaven.

To get the Ʋ ­nion more cleared up.2. Endeavour after a further clearness in this Ʋnion. This I would urge

• 1. With respect to the Nature of the thing.
• 2. With respect to your Personal interest in it.

First, get the thing it self more and more cleared up: that your knowledge of it may be more full and more distinct. Some further Head knowledge about it would not be amiss. It's a mystery, that very mystery which hath been hid from ages and from generations; but 'tis now made manifest to the Saints, to whom God hath made known the riches of the glory of this mystery, which is Christ in you the Hope of Glory; (as the Apostle sets it forth Col. 1.27): now is it a mystery which hath been hid so long, but is now revealed in the Gospel, and shall we not labour after a clearer light about it? [Page 73]It being a priviledge that is common to all Believers, there being also such a revelation of it; 'tis to be lamented that it is no better under­stood by us. 'Tis true, in this life we cannot hope fully to compre­hend it, yet we might know much more of it than generally we do. Paul speaks of Eph. 3.19. the love of Christ as passing knowledge, and yet he prayed for the Ephesians that they might know it; ( i.e. that they might know as much of it as was possible, though all could not be known): the same I say concerning the Mystical Ʋnion. But chiefly

In the Second place, labour to be more clear as to your personal interest in it. Are not many of God's people very much in the dark about this? often questioning with themselves whether they be in Christ or not? Is it better with you? have you assurance of your spiritual conjunction with Christ? As you value your comfort, your inward settledness and establishment, take pains after this assurance; so as that with the Apostles evidence and confidence you may be able to say, 1 Joh. 5.20. we are in him that is true. Could you but once arrive at this, how great would your rejoycing be! I have told you, 'tis a sad thing for a man to get no higher than a peradventure, with respect to Non­condemnation; now the assurance of that depends upon the assurance of Ʋnion. The Apostle would have Christians know distinctly how the case stands with them, in reference to their being in Christ and Christ's being in them: 2 Cor. 13.5. Prove your own selves: know ye not your own selves, how that Christ is in you except ye be Reprobates?

In order to this assurance, you must pray much for the Spirit's witness: for that Spirit which promotes it, doth also discover and give the evidence of it. The objective evidence you may have in your selves, ( viz. Grace in the heart, the new Creature, Faith, &c.); but the subjective evidence you will not have, till the Spirit by a divine irra­diation doth make out the thing to you.

To maintain the Ʋnion.3. Are you in Christ? O maintain and keep up your Ʋnion with him! this is the abiding in him which he himself speaks so much of; Joh. 15.4. Abide in me, and I in you: (so v. 5, 6, 7): 'tis not enough to be in Christ unless you abide in him. You'le say, is not the Union indissoluble? that which shall never cease? I answer, yes it is so; yet you may do that which may tend to the dissolving of it, though through Grace it shall not actually dissolve it: and you may do that which may utterly deprive you of the sense and evidence and comfort of it, though the thing it self shall remain firm and sure: it concerns you therefore upon these accounts to be very careful. Wherein? why, do not sin willingly and knowingly against God, and [Page 74]do not abate in your constant and fervent performance of duty; for these things strike at the Union, at the untying of that knot which God hath tyed so fast. And if it should once come to that, what would become of you? No sooner is the branch broken off from the root, but it immediately withers and dyes: could you imagine a Believer to be broken off from Christ but for one moment, what a withering, dying person would he be! O Sirs! your life, strength, fruitfulness, comfort, your all is in Christ and secured by your Union with him; if that should fail, all would fail: do nothing there­fore to endanger it. Joh. 15.4. As the branch cannot bear fruit of it self, except it abide in the vine; no more can ye except ye abide in me: (v. 5.) he that abideth in me, and I in him, the same bring­eth forth much fruit; for without me ( [...], seorsim à me, sepa­rated from me, so Beza renders the word) ye can do nothing. So long as you preserve your Union you'l be strong; strong to do, and strong to suffer: but if you once make a breach upon that, you'l be no better than Sampson when his Judg. 16.19. strength was departed from him: what is the cutting off the hair to divulsion and separation from the head?

4. Improve your Ʋnion with Christ. To improve it. Are you in him? you should always be drawing and deriving from him: So the member doth from the head; and Christ being your head, why do you not live under more constant, more free and full derivations from him? Why is not this Union improved, as a standing cordial in and against those faintings and despondencies of Spirit, which sometimes you lye under? why is not this more pleaded with God in the midst of sad thoughts and misgivings of heart? (many other things might be instanc'd in). 'Tis too much a truth, all other Ʋnions are better improved than this great Mystical Ʋnion with Christ: the branch makes the best of the root, and draws from it as though it would exhaust all its life and vertue; O that we could carry it so to Jesus Christ! even to draw from him as though we would draw him dry, (if such a thing was possible). We say in Philosophy, Unumquod (que) quò prop [...]ùs accedit Causae primae eò ab­undantiùs re­cipit. the nearer any thing comes to the first Cause, the more abundantly it doth receive from it, (as the nearer a thing is to the Sun, the more it doth participate of its light and heat): now you Believers are very nigh to Christ Coloss. 1.19. in whom all fulness dwells), you are even in him; O what full supplies of Grace should you be fetching from him upon all occasions! why should they want, or what should they want, who are not only at the fountain, but in it!

[Page 75] 5. Such as are in Christ must be very humble. To be humble. Christians! your Ʋnion is very high, but your Spirits should be very low. High alliances are apt to puff men up; you are highly allied indeed, Christ is your Head, your Husband, your Brother, he and you are Heb. 2.11. all of one; yet be not proud. When the Apostle was speaking of the ingrafting of the Gentile-believers into Christ, he adds, Others by unbelief are broken off, you stand by Faith, be not high minded but fear; Rom. 11.20. the same I say to you. O ascribe nothing to your selves! do not entertain or give way to any self-exalting thoughts, never think you can subsist by your selves, live under a constant sense of your dependance upon Christ; let there not be a thought in you that Christ is in the least beholden to you; 'tis the root which bears you, you do not bear the root, Rom. 11.18. You are one with Christ, yet you come infinitely short of him; he is in you yet above you; 'twould be pride of the first magnitude to equalize your selves with him. Especially, never think that (because of this U­nion) you can merit any thing of God: The Papists would fain prove the Saints meriting in what they do, from their Union with Christ; but 'tis a weak proving of it: and our Divines give a good reason against it, because the Ʋnion betwixt Christ and Believers is only mystical, and not personal; now 'tis the personal Ʋnion only that is the ground of merit. O Luke 17.10. when you have done all, say you are unprofitable! How unprofitable then are you when you do so little? nay, when you do nothing at all as you ought to do?

6. Be very holy. They who are joyned to such an head, To be holy. how should they live? what holiness can be high enough for such an Ʋ ­nion? Will you pretend to be in Christ, and yet live in Sin? will you dishonour Christ your head by a loose, vain unholy, unsuitable con­versation? How should they 1 Pet. 2.9. shew forth the vertues of Christ who are the members of Christ! Methinks, this Union with him should greatly sharpen the Soul against Sin, and cause it to repel all tempta­tions and sollicitations thereunto with an holy detestation, as he once did, Gen. 39.9. How shall I do this great wickedness, and sin against God? what I? a member of Christ? one with Christ? shall I do so and so? As for Others, who belong to a degenerate root, they will bring forth degenerate fruit; but I who am ingrafted into so noble, so ex­cellent a stock, shall I bring forth no better fruit? This precious Soul, which was so immediately created by God, and is so immediately united to Christ, shall that be prostituted to Sin and Sathan? This Body too hath its share in this Union, and shall I take the members of Christ, and make them the members of an Harlot? 1 Cor. 6.15. [Page 76]Surely such who are one with Christ, should in all things be like to Christ; where there is union and communion there should be confor­mity. Christians! if you live as Others do, you will make the world to question whether there be such a thing as union with Christ; or at least to think but meanly of it: O therefore as you have re­ceived Christ, so walk ye in him: Col. 2.7. 'Tis Obedience and holy walking which must evidence your union, to others, to your selves: 1 Joh. 3.4. He that keepeth his commandements, dwelleth in him, and he in him: and hereby we know that he abideth in us, by the spirit which he hath given us: And the Union it self calls for it; 1 Joh. 2.6. He that saith he abideth in him, ought himself also so to walk even as he walked. O how should they live, who live in Christ and Gal. 2.20. To be heavenly minded. he in them!

7. Are you in Christ? then be heavenly minded: Such as are in him should be much with him, in the heavenliness of their thoughts and affections. Our Ʋnion is with our Lord in Heaven, and our Phil. 3.20. conversation should be with him in heaven also; our Col. 3.1. head is there, and our Matth. 6.21. treasure is there, should not our hearts be there also? what a contradiction is an earthly conversation to the heavenly union? how sad a thing is it, that a Believer who is so near to Christ, should yet live at so great a distance from him? and carry it as though he was rather in the world, than in Christ Jesus. If thou beest glewed to Christ, do not live as one who is glewed to the world.

8. Be fruitful, and very fruitful: To be fruitful. he that abideth in me bringeth forth much fruit, Joh. 15.4. Christ saith it is so, sure I am it should be so. If you be branches ingrafted into Christ, there's a special obligation lying upon you to be very fruitful; for else you will disparage your root, and also frustrate the expectations of him who lays out much cost upon you, in order to your fruitfulness. The Husbandman (God the Father) looks for much fruit from such as you: and if you do not answer his expectations, hee'l purge you, (that is) hee'l lay some sharp afflictions upon you, and thereby make you to bring forth more fruit: He will not take you away (as he doth those who are only externally in Christ), or cast you out for the fire; but hee'l afflict you to some purpose: This is our Saviours own a­wakening Doctrine Joh. 15.2. The promise is Psal. 92.13, 14. Those that be planted in the House of the Lord, shall flourish, &c. they shall bring forth fruit, &c. O how fruitful should they be, who are planted in the Lord himself?

[Page 77] Saints upon their being One with Christ, should be one a­mongst them­selves.9. Such as are one with Christ, should be one amongst themselves. Saints are under a double Ʋnion; One with Christ, and One amongst themselves; and the Latter is as real as the Former, and purchased by Christ as well as the former; (for the proof of which, read and weigh Eph. 2.14. &c.) The members in the body natural as they are united to the head; so they are also united each to the other: and so 'tis here. O that this Ʋnion amongst Saints was more con­spicuous and evident! But (with grief of heart be it spoken) little is to be seen of that, whilst much of that which is opposite to it, is every where too apparent: what schismes, rents, divisions, are there to be found even amongst them? is not this spoken of in Gath? are not the great Enemies of Christianity too well acquainted with it? Now what a sad thing is this, that when they are all one in Christ Jesus (as 'tis Gal. 3.28.) there should yet be such divisions, fractions, and distances amongst themselves? Some Divines make this to be the matter of Christ's prayer Joh. 17. where he pray'd, that all Be­lievers might be one, as the Father and he were one: (i. e.) that they might be One in Ʋnity and Concord amongst themselves. Which interpretation (though the higher Ʋnion must by no means be exclu­ded) is very probable, from the Argument with which Christ twice backs his prayer; That the world may believe that thou hast sent me: It must therefore be some external and visible Ʋnion, of which the world in order to this conviction might take notice; which the Saints Mystical Ʋnion with Christ, is not; but their Ʋnion or Unity a­mongst themselves, is. And it appears; that upon this very prayer of Christ, there was a little after great unity and concord amongst the primitive Christians: Act. 2.46. And they continuing daily with one accord, &c. Act. 4.32. The multitude of them that believed were of one heart, and of one soul, &c. (just as Christ had prayed). And O that the virtue of this prayer might reach us also at this time! for surely our divisions are so many and so great, our breaches so wide, that (I think) nothing can or will unite us, but the alone efficacy of Christ's intercession. A stronger motive to Ʋnity cannot be set before the people of God, than that which I am upon; they who are so joyn'd to Christ, should not be disjoyn'd amongst themselves: as they have but one head, and are all members of the same body, so they should have but Jer. 32.39. Believers upon this Ʋnion should know Christ better than others do. one heart and one way.

10. Are you in Christ? You should then be well acquainted with him: so as to attain to a considerable degree of the knowledge of him. Others (who are afar off from him) may be ignorant of him, but you who are so nigh to him should know him well. He told his [Page 78]Disciples, that he would Joh. 14.16, 17. pray the Father, and he would give them the Comforter, &c. Even the spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you. This was spoken of the Saints knowledge of the Spirit, but it holds true as to the knowledge of Christ himself: the world knows him not, but Be­lievers know him, how doth that come to pass? why from this, for he dwells in them, and is in them, and they in him. O how should the consideration of this Union, excite you to labour after a clearer knowledge of the Lord Jesus! Persons we live with we know them fully; Christ lives in you and you in him, what a shame will it be, if you do not (so far as your capacity will admit of) know him distinctly? Surely (saith Jacob) Gen. 28.16. the Lord was in this place, and I knew it not: whoever thou art if thou beest a gracious person, surely the Lord is in thee and thou in him; and yet thou neither knowest thy Ʋnion, nor the Person to whom thou art united. 'Pray, let this put you upon the daily, diligent studying of Christ, that you may arrive at higher knowledge of him; Job 22.21. acquaint your selves with him, and do it thoroughly: upon the intimateness of the Ʋnion there should be intimateness of acquaintance.

Hitherto I have been speaking to such who are in Christ, ƲSE 5. Comfort to them who are in Christ. by way of Exhortation; I shall now further speak to them by way of Con­solation: And you that are such, O rejoyce, and be exceeding glad, let your hearts be even filled with joy! what abundance of com­fort is there wrapt up for you in this your union with Christ! 'tis a flower out of which all sincere Christians may suck a great deal of Evangelical sweetness. For the setting forth of which, let me go further than that special-priviledge which the Text holds forth.

As this speaks the dignity of their Persons.1. Are you in Christ Jesus? this speaks the excellency and dignity of your persons. How great and honourable must they needs be, who are thus nearly united to so glorious a Person as Christ, the Me­diator, the eternal Son of God! Psal. 149.9. this honour have all the Saints. 'Tis no great matter what the world says or thinks of you; Men vilifie you, and look upon you as the very scum and filth of the earth, (so they did long ago to far your betters 1 Cor. 4.13): The precious sons of Zion comparable to fine Gold, how are they esteemed as earthen pitchers, Lam. 4.2. And 'tis no great matter, what your outward condition is in the world, (that may be mean and in­glorious enough): I say, these are things not much to be regarded, so long as you are the members of Christ; you being so, what a glory and greatness must this needs reflect upon you? Mark that [Page 79]expression Joh. 17.22. The glory which thou hast given me I have given them, (what glory doth Christ speak of? it follows), that they may be one even as we are one: this is glory indeed. 'Tis a great honour to be a member of the Church, (so the good Emperour Theodosius judged of it, who preferr'd his being a member of the Church before his being Emperour of the World); but 'tis a far grea­ter honour to be a member of Christ. 'Tis an high expression con­cerning Israel, that they were a people near to God, Psal. 148.14. You Believers are near to God indeed, for you have not only com­munion with him who is God, but union also; you are one with the Father, and one with the Son; you must needs upon this be ex­cellent and glorious. The excellency of persons and things, is to be measured by their appropinquation or approximation to that which is most excellent: then the Saints are the Psal. 16.3. excellent in the earth, because they are so near to Christ, the center of all excellencies. How was the humane Nature advanc'd and dignifi'd, even above the An­gelical Nature, when it was so nearly united to the Godhead? (as the woman of mean descent is, when she is match'd into some great family): And hath not Christ highly advanc'd your persons too, by taking them into so close, so intimate an union with himself? 'Twas accounted, honour for Esther to be taken into Ahasuerus's Royal Bed, 'twas a far greater honour to her to become his wife: but this is nothing to the honour which Christ hath put upon you, in his joyning and marrying of you to himself. O let him first be adored, who hath thus e [...]a [...]d poor worms; and then you should know how to judge of your selves, according to the advancement and dignity conferred upon you by your being in Christ. As to your Being and Order the Angels are above you; Psal. 8.5. Thou hast made him a little lower than the Angels; but as Christ hath assumed your Nature and not theirs, and hath thus nearly united your Persons to himself, so they are a little (nay a great deal) lower than you. Let there be no pride or sinful self-exaltation in you; yet know, how to put a right estimate upon your selves according to your advancement by Grace. The Saint in his rags is greater than the Sinner in his robes; for the one is in Christ, and the other is not; and that puts a superlative glory and ex­cellency upon him.

Believers being in Christ they are safe.2. Are you in Christ Jesus? then as your dignity is great, so your safety is great too You need not fear the greatest dangers which threaten you; upon your being in Christ, even in the Psal. 23.4. valley of the shadow of death you are safe. The Evils you dread are either tem­poral and external, or spiritual, internal, and eternal; you are secure [Page 80] against all. That special providence which is over you, secures against the first; and that special Grace which is in you and towards you, secures against the last. Isa. 4.5. Ʋpon all the glory shall be a defence: You upon your Ʋnion are a part of this glory, (for it points to persons as well as things); therefore there's a defence upon you, to keep off whatever might hurt you. You are not meerly a part of Christ through your conjunction with him, but you are (in regard of his special and tender affection) as Zech. 2.8. the apple of his cye: and will he not guard the apple of his eye? He that is in this Ark must needs be safe in the greatest deluge. The Evil of Evils is eternal condemna­tion: but what saith the Text? There is no Condemnation to them who are in Christ Jesus. How can they perish who are one with Christ? will he suffer persons so united to him, to be miserable? so long as 'tis well with the Head, shall it not be well with the Members also? In the Body Natural, the Head may be safe and yet some of the Members may perish; but in the Body Mystical, 'tis otherwise: where all the members are safe in the head, and as safe as the head it self. O Believers! you may with courage look the greatest dangers, evils in the face; as knowing, that none of them shall ever reach you, much to hurt you, because you are so strongly engarrison'd in Christ. (But more of this in the last branch of Comfort).

Christ sympa­thizes with those who are in him.3. Are you in Christ Jesus? Here's Comfort for you, Ʋpon your union with him, he sympathizes with you in all your afflictions, and looks upon all done to you as done to himself. I say, Christ sympa­thizes with you in all your afflictions; for he's a sympathizing, com­passionate, tender-hearted Saviour, (as you read Heb. 4.15. Heb. 5.2). As there is, by virtue of the Ʋnion, a mutual sympathy be­twixt the Head and the Members, the Husband and the Wife; so 'tis here 'twixt Christ and you: Isa. 63.9. in all your afflictions he is afflicted. He that Isa. 53.4. bore your griefs when he was on earth ( really and properly), he bears them still, now he is in heaven, (in a way of sympathy). Further, I add he hath a tender sense of what is done to you, and looks upon it as done to himself: and no wonder, since he and you are but One. He that touches you, touches the apple of his eye, Zech. 2.8. Sic vocem pedis suscipit Lingua; cla­mat, calcas me, in membris Christi Chri­stus est. Au­gust. in Ps. 30. Saul, Saul, why persecutest me? Act. 9.4. When the Saint is persecuted, Christ himself in him is persecuted. As if any kindness or love be shown to Believers, Christ looks upon it as done to him­self; Matth. 25.40. Inasmuch as ye have done it unto one of the least of these my Brethren, ye have done it to me: So if any unkind­ness be shown to them, Christ looks upon it as done to himself. O that Enemies would be quiet, and let God's people alone, and [Page 81]fear to wrong or injure them! for they are so united to Christ, so incorporated with him, that they who strike at them do through them strike at Christ himself.

Will certainly supply them in all their wants.4. Are you in Christ? He will then most certainly supply you in all your wants. In temporal wants, fear not Christ will provide: will he suffer that body to starve which he hath united to himself? You are full of anxious thoughts what ye shall eat and drink, what ye shall put on; Christ would have you Matth. 6.26. take no thought about these things: your bodies being in union with him, he'le look after them, so that they shall not want what is necesiary. O Believer! hath Christ thus admirably joyn'd thee to himself, and will he deny thee a little meat, and drink, and cloathing? And then as to spiritual wants, in those Christ will supply too: Every member in the body from this head shall receive that grace, life, strength, that is proper for it. The root supplies every branch with what it needs; Christ will do the same to every believing Soul: and this is part of that [...], that supply of the Spirit, which you read of Phil. 1.19. This union is operative and communicative: if thou beest in Christ, thou shalt most surely have from him Rom. 12.3. that measure of Grace and Comfort, which he sees best for thee. Every Lamp in the Golden-candlestick was supplied from the two Olives Zec. 4.12. and so every particular member of Christ, is and shall (as need requires) be supplied from him. The Apostle tells us 1 Tim. 5.8. If any provide not for his own, and especially for those of his own house, he hath denied the faith: You are Christ's Joh. 13.1. own, of his house and kindred, nearly re­lated to him, nay members of himself; and therefore certainly he will provide for you. And that he will do in all your concerns, whether outward or inward: that look as you must 1 Cor. 6.20. glorifie God, in you body, and in your spirit, for both are Gods; so Christ will supply you in your bodies, in your spirits, for both are his.

Death shall not hurt them.5. Are you in Christ? then you have no reason to be afraid of Death: Though it be Job 18.4. the King of terrours, of all terribles the most ter­rible, yet as to you there's no cause of fear; why? because it can never dissolve the union that is betwixt Christ and you; and so long as that abides, death can never do you much hurt. Hear me thou sincere Christian! do'st thou live? thou art in Christ; do'st thou dye? thou art in Christ; neither life nor death therefore shall be hurtful to thee: Nay, 'tis so far from that, that death it self shall be thy advantage; To me to live is Christ, and to dye is gain, Phil 1.21. You read of dying in the Lord Rev. 14.13. of sleeping in Jesus 1 Thes. 4.14. the Saints dye, their bodies are thrown into the [Page 82]grave (that vast repository), yet there they are united to Christ; yea, their very dust is so. This Death cuts asunder all other knots, but it cannot do so to the mystical knot; it dissolves the union 'twixt soul and body, 'twixt husband and wife, &c. but it shall never dissolve the union betwixt Christ and the believing Soul. When the body of a Child of God shall be no better than a rotten carkass, Christ will say, O yet this very carkass is precious to me, for 'tis in union with me! Psal. 102.14. David speaks of the Saints favouring the dust of Zion; the very dust of dead Believers is valued by Christ, insomuch that he will not lose the least atome of it.

They shall cer­tainly rise a­gain.6. Are you in Christ? Here's matter of Comfort as to the cer­tainty of an happy resurrection. Your bodies may be lock'd up in the grave for a time, but Christ (who hath the key of the grave) they being united to him, will certainly open it and take them out: he will raise them up again, and that with advantage too, for they shall then Phil. 3.21. be fashioned like to his own glorious body. The head is risen, and the members shall rise also, by virtue of the union that is betwixt them: Quod praecessit in capite, sequetur in corpore (as Austine speaks). 1 Cor. 15.20. Now is Christ risen from the dead, and become the first fruits of them that sleep: Rom. 8.11. If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you. So Joh. 6.54. Whoso eateth my flesh, and drin­keth my blood, hath eternal life, and I will raise him up at the last day. And this is not to be limited to a bare resurrection, there is more in it than so; for Dan. 12.2. 1 Cor. 15.22. all shall arise, the resurrection shall be gene­ral and universal: But yet there will be a vast difference in it; 'twill be an happy resurrection to them who are in Christ, but a dreadful resurrection to others. The wicked shall be raised by Christ as a judge, in order to their tryal and the passing of the sentence of death upon them; but the Saints shall be raised by Christ as an head, virtute unionis, in order to the receiving of the blessed sentence of life. Joh. 5.28, 29. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth, they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation. How should Believers rejoyce in this!

Great is the love of the Fa­ther to them.7. Are you in Christ? then great is the Fathers love to you: Take Believers as they are in themselves, the Father greatly loves them; but now as they are in Christ, and made one with him, there's an additional love, an higher love belonging to them from the Father; [Page 83]because they are so near to his own Son. Therefore (upon this union) God loves them with the same love, wherewith he loves Jesus Christ himself: Joh. 17.23. I in them, and thou in me, &c. that the world may know that thou hast sent me; [and hast loved them as thou hast loved me]. O Believers what a love hath the Father for you upon this! And Christ's own love too is very great to you; for you are his flesh, and Eph. 5.29, 30. no man ever hated his own flesh: yea, he told his Disciples, Joh. 15.9. As my Father hath loved me, so have I loved you. So near an union must needs be accompanied with a very dear affection: 'tis not always so with us, but as to Christ, the strength of the af­fection from him shall always be answerable to the nearness of the union with him.

They shall per­severe.8. Are you in Christ Jesus? Here's Comfort as to your perseve­rance, stability, and fixedness in the state of grace. This (upon which all depends) a Child of God may be fully assured of; for will Christ lose a member? a part of himself? shall one united to him finally and totally fall away from him? no, that shall not be. So long as the union is firm and indissoluble, do not fear, (I speak not against the duty of fear but the sin of fear). 'Tis not here in and out, in to day and out to morrow; but 'tis once in Christ and ever in Christ: there's your safety. Indeed the Saints stand firm upon several great foundations, (as the Fathers election, the Heb. 6.17. immutability of his council, the tenour of the Covenant, &c.) but this also must be taken in, their inseperable union with Christ. You are not only in Christ's hands (out of which none shall pluck you Joh. 10.28.) but you are in Christ as your head, and who shall be able to sever the members from this head? If Christ should lose a member, he would be imperfect as an head: you are Eph. 1.23. his fulness (as hath been said), now he will be Christus plenus, a full Christ, (as Aug. in Ps. 36. he speaks); which he would not be, if any of his members should be taken away from him. If he might lose one, he might then lose another and another, and so he would be sure of none. O your life is hid with Christ in God Col. 3.3. therefore 'tis sure and safe. Take the Saints apart from Christ, the strongest could not stand; take them as joyned and united to him, the weakest shall not fall. When the first Adam was our head our condition was mutable, in him we stood upon very slippery ground; but now when Christ is our head, we-stand fast and firm, Psal. 125.1. even as mount Zion never to be removed. 'Tis but the same Grace now, which we should have had upon our first creation, (I speak of the kind not of the degree); yet 'tis not amissible as that was, because of our union with another head.

[Page 84] God will hear their Prayers.9. Are you in Christ? this assures you of the audience of your Prayers: If ye abide in me (saith Christ), ye shall ask what ye will, and it shall be done unto you [...] What an incouraging word is this! God will grant your requests for the love he bears you upon other ac­counts; but (to be sure) he will do this for you, you being under such a near conjunction to the Son of his Love.

Ʋnion and Communion go together.10. Are you in Christ? know then that Ʋnion and Communion go together: and is not this full of comfort? As all communion is foun­ded upon union, so all union terminates in communion; and the closer is the union, the fuller is the communion. Union with Christ is a very enriching thing; it interests a person in all that Christ is or hath; this is that fellowship of the Son to which the Saints are called 1 Cor. 1.9. You being in Christ, his Person is yours: you are his, and he is yours. My beloved is mine, and I am his, Cant. 2.16. Upon the Covenant relation God is yours, upon the Mystical Ʋnion Christ is yours. You being in Christ, all his Attributes are yours: his wis­dome yours to guide you, his power yours to protect you, his mercy yours to pity you, his All sufficiency yours to supply you, (and so in the rest). As the Father in the Gospel once said to his Son, Luk. 15.31. Son thou art ever with me, and all that I have is thine; so saith Christ to the believing Soul, thou art ever in me, all that I am or have is thine. Being in Christ, you share with him in all his Offices; hence you are Kings and Omnes Christiani sant Sacerdotes, quia membra unius Sacer­dotis. August. de Civ. De [...]. lib. 20. cap▪ 10. Priests as he is (in a spiritual and mysti­cal notion): Rev. 1.6. And hath made us Kings and Priests unto God. &c. 1 Pet. 2.5. Saints are stiled an holy Priesthood, and ( v. 9.) a royal Priesthood. Being in Christ, you bear his name (as hath been shown), and you partake with him in his high Relations and Dignities: he's a Son of God, so are you; Joh. 20.17. I ascend to my Father, and your Father; he's heir of all things Heb. 1.2. you joynt heirs with him, Rom. 8.17. Being in Christ, all his Merit is yours: his sufferings, Caput & membra sunt quasi una per­sona mystica, & ideo satisfactio Christi ad om­nes fideles per­tinet sicut ad su [...] membra. Aquin. 3. p. Q [...]. 49. Art 1. satisfaction are as much to your advan­tage, as if you had suffered and satisfied in your own persons. You being in Christ, all the Unio haec est spiritualis illa relatio hominum ad Personam Christi, quâ jus acquirunt ad omnes illas benedictiones quae ad ipso praeparantur. Ames. medul, lib 1. cap. 26. fect. 2. Fides purè docenda est, quod per eum sic conglutineris, ut ex te & Christo fiat quasi una Per­sona, quae non possit segregari; ut cum fiduciâ dicere possis ego sum Christus, (h. e.) Christi justitia, victoria, vita, est mea; & vicissim Christus dicat, Ego sum ille peccator, (h. e.) ejus peccata & mors mea sunt, quia adhaeret mihi & ego illi, conjuncti enim sumus per fidem in unam carnem & os. Luther. Homo cum fiduciâ possit gloriari in Christo, & dicere, meum est quod Christus vixit, egit, dixit, passus est, mortuns est, non secus quam si ego illa vixissem, egissem, dixissem, passus essem, mortuus essem; sicut sponsus habet omnia quae sunt sponsae, & sponsa habet omnia quae sunt sponsi, &c. Idem. blessings, priviledges, which he hath pur­chased [Page 85]are yours; as justification, atonement, adoption, access to God, &c. You being in Christ, that very glory which he hath, is yours: (see Rev. 3.2 [...]. Joh. 17.24. Luk. 22.29). You being in Christ, all the promises in him are Yea, and Amen to you, 2 Cor. 1.20. Gal. 3.29. You being in Christ, all his victories and triumphs over enemies are yours: Rev 2.26, 27. Upon Union with Christ, you have Ʋnion too with the See Sedgw. on the Cove­nant. p. 208. Father and the Holy Ghost. In a word, you being Christ's, all is yours, 1 Cor. 3.21. and what can be said further? Is not all this enough for your comfort? Here's blessed communion flowing from a blessed union; here's partaking indeed of the fatness of the Olive, upon your being ingrafted into it, (as 'tis Rom. 11.17.)

Ʋnion secures from Condem­nation.11. Are you in Christ? then 'tis no condemnation: (so the Text expresly tells you). O what a ground of rejoycing is exemption from condemnation! what can be sweet to him who is obnoxious to it? what can be bitter to him who is secur'd against it? this is the happiness of all in Christ. Poor Christless Souls are condem­ned over and over; Law, and Gospel, and Conscience, and (which is worst of all) the great God condemns them; but 'tis not so with you who are in Christ; to you 'tis no condemnation. You are justi­fied here, and shall be solemnly, publickly, declared to be so at the great day. You are in Christ [...], not only as the members in the head (which is your Mystical Ʋnion), but as the Debtor in the Surety (which is your Legal Ʋnion). Christ's payment and satisfaction is yours, and God will not fall upon him and you too for payment. The Wife under covert is not liable to an arrest or action at Law, but all must fall upon her Husband: You being married to Christ, this super­sedes the process of the Law against you; if it be not fully satisfied, it must seek its reparation at the hands of your spiritual Husband, Christ himself: as to any condemnatory charge it cannot fall upon you. Amongst all the damned in Hell there's not one in Christ to be found; that's no place for such as are limbs of him. And (to shut up all) upon this Ʋnion 'tis not onely No condemnation, but 'tis also certain salvation; 1 Joh. 5.12. He that hath the Son, hath life. Joh. 14.19. Because I live, ye shall live also Christ the Head is in Heaven, and where he is, there he will have his Members also; this is his great request to his Father Joh. 17.24. Where 'tis Ʋnion it shall be Vision; in Christ here and with Christ hereafter, are insepa­rable; a Christ in you is a sufficient ground for the hope of glory; Col. 1.27. Christ in you, the hope of glory. You therefore who are in Christ, should highly comfort your selues with these things.

[Page 86] I would desire such not to put from them these Cordials; as if they were not proper for them, because of the weakness of their graces, the imperfections of their duties, the meaness of their persons, (or upon any other discouragement of this nature). Art thou a Believer? be thou never so weak, yet thou art in Christ: thou art low in grace, in gifts, in thy outward condition; yet thou art in Christ. The meanest member in the body is united to the head, as well as that which is the highest; and so 'tis here. Though the eye was weak which look'd upon the brazen Serpent, yet it looking thereupon there was healing for all that: The weakest faith is healing faith; and 'tis so, not only because it takes a view of Christ, but also because it knits to Christ. O Christian! Faiths uniting virtue doth not depend upon its strength, but upon its sincerity: the very minimum quod sic is e­nough to put thee into Christ; therefore be not discouraged because thy faith is so weak and low. And for thy outward condition, that's nothing at all to the state or priviledge; the poor are in Christ as well as the rich, the ignoble as well as the noble: He doth not choose his members by any external considerations. If Grace be in thy heart, though thou art very mean in thy outward state, hast scarce bread to put into thy belly or rags upon thy body, Christ is not Heb. 2.11. ashamed to own thee as one of his Members and Brethren.

Let this suffice for the opening of the Subjects of the Priviledge, (so far forth as they are described by their Ʋnion); There is no Con­demnation [to them which are in Christ Jesus].

CHAP. III. Of the Holy and Spiritual Life, in opposition to the Sinful and Carnal Life.

THere is in the whole Verse (as you have heard), the Privi­ledge and the Description of the persons who have a share in that Priviledge: They are described

• 1. By their Ʋnion with Christ: There is no Condem­nation [to them which are in Christ Jesus]; this hath been spo­ken to.
• 2. By their holy course: they are such, who [walk not after the Flesh, but after the Spirit]; this I proceed now to speak to.

In the [...]. Greek the Words run thus, There is no condemnation to them in Christ Jesus, not walking after the Flesh, but after the Spirit. Our Translators put in,— to them which are in Christ Jesus, who [Page 89]walk not after &c. And they part the [ being in Christ, and the not walking, &c.] and read them as distinct: but Others put them to­gether and make all but one sentence. Thus the Syriack Version (cited before); thus Nulia con­demnatio iis qui per Jesum Christum (sive per Evangeli­um) eousque perducti sunt, ut non eant quo carnis affectus rapiunt sine discrimine, sed Spiritum Sanctu [...] adepti ejus mo­tibus constanter obsequuntur. Grot. Grotius: ‘There is (saith he) no condemnation to them, who by Jesus Christ (or by the Gospel) are brought to this, not to go whether carnal affections do carry them, but having obtained the Spirit they constantly obey his motions.’ Some diffe­rence there is in this double reading; but I'le not enquire whether Unica est in textu Pauli oratio, sed Interpres distinxit in duas, &c. quam vis ad sensum non intersit. Cajet. material or not.

The Apostle recites these words ( v. 4.) with a double variation:

• 1. There he brings in the Relative and joyns it with the Participle, which here he doth not: for there 'tis [...], whereas the Relative here is joyned with [...].
• 2. Here 'tis express'd in the Third person, there in the First person; that the righteousness of the Law might be fulfilled [in us], who walk not after the Flesh but after the Spirit.

The Words are descriptive and characteristical of Persons, both with respect to the Non-con­demnation, and also to the Be­ing in Christ.This Clause is descriptive of the persons, who have an interest or share in that which goes before: and so 'tis an evidence or description either with respect to the No-condemnation, or to the being in Christ. There is therefore now no condemnation, to whom? why, to them who walk not after the Flesh, but after the Spirit. Wherever there is an holy conversation in this life, there shall be no condemnation in the life to come; (and so vice versâ). Or it refers to the other branch immediately foregoing; [to them that are in Christ Jesus], who are they? or how may they be known? the Apostle thus characte­rizeth them, they are such who walk not after the Flesh, but after the Spirit. An holy, spiritual course is an infallible evidence and inseparable concomitant of Ʋnion with Christ: These two may reci­procally be predicated each of the other: thus, they who are in Christ, walk not after the Flesh but after the Spirit, and They who thus walk, are in Christ. You may take the Words in which of these two references you please; but their immediate conjunction seems to carry it for the latter, (they being link'd and coupled with the [...], them that are in Christ Jesus): but both may very well be taken in. Which way soever we take it, certainly there is (as to both) a restriction and limitation in the Words: the Non-condemnation and the Ʋnion belong onely to those who walk not after [Page 90]the Flesh, &c. Yea, they are conditional (as to the priviledge) even to them who are in Christ Jesus: there is no condemnation to such, provided or upon this condition that they walk not after the Flesh but after the Spirit: (and so the Non est igi­tur ulla dam­natio eis qui sunt in fide Jesu Christi, dummodò se exerceant, non in his quae propria sunt carnis, sed in his quae propria sunt Spiritus. Vers. Arab. Arabick Version paraphraseth upon them).

Why the Apostle singles out this Character.The Apostle designing to describe such who are freed from con­demnation, or such who are in Christ, he pitches upon that evidence and character which is plain and obvious, and not upon that which might have been more dark, obscure, and hard to be understood. He grounds it upon the course of a man's life and conversation; and what may better be known than that? He does not lay it upon E­lection or the secret Decree of God; and say, there is no condem­nation to them whom God hath Eph. 1.4. chosen before the foundation of the world, to them whom God hath Act. 13.48. ordained to eternal life, whose names are Rev. 13.8. written in the book of life, (though that be a very great truth): but because persons possibly herein might not be so well able to judge of themselves, therefore he saith there is no condemnation to them who walk not after the Flesh but after the Spirit. This walking is a thing that is manifest and easie to be known: I cannot so easily find out my Election (for that lies deep and hid), as I can my Conversation; which (in a great measure) is expos'd to the view of others, much more to my own. And whereas the Apostle had been speaking of Ʋnion with Christ, that being a great mystery, and men might not so well know how to judge of themselves concerning it; therefore he comes to that which would fully and plainly open it to them. He saith, whoever they be who are in Christ this is the course they take, they walk not after the Flesh, but after the Spirit. They that can find (which upon faithful searching may easily be found), that they do not live the carnal and sensual life, but the holy and spiritual life, though this being in Christ be a great mystery in it self, yet this walking will clear it up to them (so far as their interest in it is con­cern'd), that they are indeed in Christ.

What Walking imports. [Who walk not after the Flesh, but after the Spirit]. 'Tis a very usual Metaphor in Scripture, to set forth the course of life by walking: Gen. 5.24. Enoch walked with God, &c. ( i. e. the course of his life was holy): Gen. 17.1. I am God Allfufficient, walk before me and be perfect: Luk. 1.6. Zachary and Elizabeth were righteous, walking in all the commandements and ordinances of God blameless: (with very many such places). That [Page 91]which in this Verse is called walking after the flesh, in the 12 and 13 Verses 'tis called living after the flesh. I might in several particulars shew you the aptness of this Metaphor, how proper it is to set forth the course of life: but I will not stay upon that.

This branch of the Text leads me to that Second Observation, which I raised from the whole Verse at my entrance upon it: namely That such who are in Christ (and thereby freed from Condemnation), 2 Observ. this is their property or course, they walk not after the Flesh but after the Spirit.

In the discussing of which, my main work will be to open the twofold Walking here mentioned: Yet before I fall upon that, let me take notice of Seven or Eight things which lie very plainly before us in the Words.

Eight things premis [...]d for the clearing up of the Words, and of the Ob­servation.1. The Apostle does not say, There is therefore now no condem­nation to them in whom there is no Flesh, or to them who have no Flesh in them; but he saith,—to them who walk not after the Flesh. Alas! if the Former should be the description and character of justi­fied persons, and of such who are in Christ, then none would be justified, or in Christ: there would not be so much as any one person in the world exempted from condemnation, or united to Christ: for there's not a man upon the earth, I except not Rom. 3.10. one, in whom there is not more or less of this Flesh. The very best of Saints in their lower state are not wholly freed from it: the most spi­ritual whilst here below, are but mixt, imperfect creatures; made up partly of Flesh, and partly of Spirit; so 'tis in the natural, and so 'tis in the moral notion also. Paul himself lay under a sad sense of this, (as you see Rom. 7.14, 25). 'Tis most truly said by Elton upon the Text. One upon the words, Perfect sanctification is the rule that is to be laid to the Saints in heaven, not to those that are upon the face of the earth: And 'tis a saying of Bernard, Velis, nolis, intra fines tuos habitabit Jebu­saeus; the poor burdened Christian whether he will or no, shall have the Jebusite, the Flesh, dwelling in him. Men before conversion are entirely Flesh, but they are not after conversion entirely Spirit. The Apostle here saith, There is now no condemnation; but he doth not say, there is now no corrupion, no flesh, no Et ne puta­res hoc poste [...] futurum, ideo additum est Nunc; postea expecta illud ut nec concupi­scentia sit in te contra quam contendas, qui­a nec ipsa erit. Anselm. concupiscence in the Children of God: It shall be so hereafter but 'tis not so at present; no, that perfect freedome from all mixtures of Flesh is reserved for heaven. And therefore Nihil ab­surdius, nequo magis falsum dici potest, O­rigenis in hunc locum exposi­tione, qui haec de iis dici vult, qui sunt (in­quit) ita emen­dati, ut in seip­sis nihil vitiosi operis invenia­tur; (i. e.) de iis, qui (uno excepto Chri­sto) nusquam unquam fue­runt, ne (que) sunt futuri. Beza. Origen's Gloss upon the Words, is much too high: There's no condemnation to them, who walk not after the Flesh but after the Spirit; (that is, saith he) to them who are so reformed and rectified, that there is nothing of sin, of any [Page 92]vitious act, or of Flesh to be found in them. But who ( Christ only excepted) did ever arrive at this pitch and measure of holiness and spiritualness here on earth? There is not only Flesh in the best, but that is very stirring, active, and powerful even in them: It hath not only a bare being or existence in them, but a great activity and strength; the Flesh lusteth against the Spirit Gal. 5.17. These two opposite principles (like Rebecca's twins in the womb) are daily con­tending in the gracious Soul, each against the other; and this com­bat will continue till the Saint be in heaven 'Tis well therefore, that the Apostle grounds his description, not upon the Secundum Spiritum am­bulare dicit, non qui peni­tus exucrint omnes Carnis sensus, ut tota eorum vita praeter coelesten perfectionem nihil redoleat, sed qui in domandâ & mortificandâ Ca [...]ne sedulò laborant. Calvin. Omnes Carnem habent, & violentiam Peccati in se sentiunt, tamen modò ei non obediant, sed Spiritu actiones carnis mortificent, nulla est eis condemnatio Pareus. Attendendum est, non dicere Apostolum sublatum in nobis esse peccatum, utpote regeneratis; sed nullam condemnationem in nobis superesse, quia summa & per [...]ectissima Naturae nostrae in Filio Dei integritas, nostra facta per nostram cum ipso per sidem spiritualiter apprehenso unitionem, nos jam nunc licet vix ab illâ nativâ corruptione liberari coeptos, sistit in sese apud Patris tribunal prorsus integros & secu­ros. Beza. Non dicit, Qui non peccant, &c. Vide Muscul. in loc. p. 120. not having of flesh, but upon the not walking after the flesh, (which are two very diffe­rent things).

2. He doth not lay his Evidence upon particular Acts, but upon the general Course: not upon particular Steps but upon Walking, which notes the continued, uniform course of life. In the tryal of our selves, about our Union with Christ, or freedome from con­demnation, or the truth of grace, we are not to judge so much by single acts, as by the general course. The reason is, because the State (whether present or future) may infallibly be known by the latter, but it cannot be so by the former: for as to some single acts, the bad may be very good, and the good may be very bad. The best some­times tread awry, and take some steps (too many God knows) in the way of the Flesh; of which, Noah's drunkenness, Lot's incest, David's adultery, &c. are too sad proofs: but yet they do not walk, after the Flesh, because this is not their general course. And on the other hand, the worst may seem to take a step or two now and then in the way of duty, to come up to some particular good acts; Cain sacrificed, Ahab humbled himself, Judas preached Christ, &c. but yet they do not walk after the Spirit; both because they are not thorough and sincere in the good they do, and also because 'tis not their course to do good. The coursest web here and there may have some finer threads in it, but they are nothing to the whole piece: [Page 93]Even the blackest Moors have their white teeth; yet the whole body being black, from that they receive their denomination: the appli­cation is obvious. That which constitutes this walking after the Flesh, or after the Spirit, is a constant, continued, uniform course of life; and therefore this is that which we must judge by. A godly man indeed is (and ought to be) careful as to his particular steps; David pray'd, Psal. 119.133. Order my steps in thy word; and let not any iniquity have dominion over me: but that which doth denominate him to be godly, it is that course of godliness which he drives on in his whole life; and this is that which must evidence his being in Christ. Every Aliud est pec­care etiam a­ctu, aliud in peccato ambu­lare; (h. e.) eo delect [...]ri, & illi operam dare, eique maxime servire. Gomar. Qui Spiritum sequitur ducem, quamvis interdum à Carne quasi pertractus extra viam vestigium ponat, secundum tamen Carnem vivere non dicitur. Beza. Non protenùs secundum Carnem ambulat, qui imprudens aut affectu aliquo abreptus delinquit: Lapsus hic est vel cespitatio quaedam, non ambulatio, &c. Slichting. Fidelis seipsum & omnes suas naturales facultates subdidit Magisterio Spiritus, & secundum ì [...]lum ambulat: Sed dum ambulat in Obedientiâ Spiritus, violentis motibus inhabitants Carnis per externa objecta & externas occasiones excitatis, ita obruitur, ut labatur & vincatur, atque ita dictamen Carnis aliquando sequatur. Sic fuit cum Noah, &c. Streso. fleshly act doth not constitute fleshly walking, (though even they must be avoided as much as may be, and greatly repented of when they do prevail): but when the conversation is filled up with them, and the heart too delights in them, O that is to walk after the Flesh. And so it is è contrà, as to walking after the Spirit.

3. This Spiritual walking is not redditio causae, but onely descriptio personae: or the Words are not the assignation of the cause of the priviledge, but onely the description of the person to whom it belongs. Here is walking not after the Flesh, but after the Spirit, how doth this come in? I answer, the Apostle doth not assign this as the cause of the Non-condemnation (as the Causa haec est cur non sic eis damnatio­nis, &c. Tolets Ut haec poste­riora causam contineant, cur nihil condem­nationis, &c. Justin. Vide Stapl. Antidor. p. 624, 625. Contzen. in V. 2. Cap. 8. ad Rom. Quaest. 2. Popish Doctors teach), or of the union with Christ; onely he brings it in as a description of the person, who is freed from condemnation, and who is in Christ Jesus. He doth not say, There is no condemnation to them which are in Christ Jesus, Non dicit quia non secundum carnem ambulamus, sed qui non secundum, &c. ne faciat in hâc justificationis causâ primum esse, quod secundarium est, &c. Muscul. in Rom. Cap. 8. V. 4. p. 124. because they walk not after the Flesh, &c. but to them who walk not after the Flesh, &c. so that this is meerly de­scriptive of the person. The heavenly and spiritual life is not the Non propter novam aliquam qualitatem quam in nobis operata est gratia Spiritus Sancti, extra condemnationem sumus; sed propter solam gratiam Dei quam fide Christi apprehendi­mus. Muscul. Non causa justificationis, sed conditio & nota justificatorum. Pareus. See more Dub. 2. p. 773. Cause of Justification, only 'tis the note or evidence of justified [Page 94]persons. And as to the union with Christ; the fruits of the Spirit and the effects of grace and sanctification begun in us, these do not unite us unto Christ, onely they Fructus Spiritus sive sanctificationis in nobis in­choatae effe­cta, nos non inserunt Chri­sto, sed nos ei insitos esse declarant. Beza. declare us to be so united: they are Evidences not Causes. Wherever there is justification and the mystical union, there is sanctification and holiness; yet the latter is not the ground of the former; (as wherever life is there is sense and motion; yet these are not the cause, but onely the sign, evidence, and consequent of life). There's a vast Sunt co­haerentes qui­dem, sed di­versae questio­nes, quâ re eximamur omni condemnationi, &c. & quinam in Christo eximuntur condemnationi: ii videlicet qui se in Christo esse ex regenerationis fructibus ostendunt. Beza. difference be­twixt who is justified, and why or upon what grounds he is justified: The holy walker is the justified person, but he is not justified because of the holiness of his walking. No, this causal influence upon justi­fication is wholly founded upon the merits of Christ applied by Faith. This is the Protestant-Doctrine; to which, I shall have occa­sion from these two first Verses to speak more than once.

4. The description is laid down not in the Negative only, but in the Affirmative also: 'tis not only [who walk not after the Flesh], but 'tis also [who walk after the Spirit]. In order to the participation and evidence of the grace of the Gospel, 'tis not enough Non sat est non ambulare secundum Car­nem, absti­neré á malis, non peccare; sed oportet se­cundum Spi­ritum ambu­lare, benè [...]a­gere: Qui e­nim non benè agit, hoc sal­tem malum committit quod bonum omittit. Corn. Mussus.—Ut intelli­gamus non sufficere ad evitandam omnem damnationem abstinere á Carnalibus, sed oportere proficere in Spiritualibus. Cajet. not to be evil or not to do evil; but there must be being good and doing good. Meer Negatives will never justifie or save: for a man may go so far upon bare restraing grace; and besides, God requires a great deal more. As when the repentance is right, there is not only a ceasing to do evil, but there is also a learning to do well, Isa. 1.16. Psal. 34.14. Depart from evil, and do good: So when the walking is right and evidential of Gospel-mercy, there is in it both the absence of Sin and also the presence of Vertue and Grace. A Religion made up of Nots is but an half-religion: To be magis extra vitia quam cum virtutibus (as the Tacit. Hist. Lib. 1. p. 323. ex Edit Lips. Historian describes Galba), rather free from vice than vertuous, in the positive fruits and effects of vertue, this is not sufficient: 'tis to be as a cake that is bak'd but on one side, (as the Metaphor is Hos. 7.8.) The first is well but the last is [...]. Arist. Eth. l. 4. c. 1. better (as the Philosopher tells us.). The Gospel doth not only teach us, to deny ungodliness and worldly lusts, but also to live so­berly, [Page 95]righteously, godly in this present world: Tit 2.12. And it threatens not only those who bring forth evil fruit, but also those who do not bring forth good fruit; Matth. 3.10. 'Tis an expression of Theophylact upon the Words, [...]. Theop. Meer abstinence from Vice doth not crown, but there must be also the participation of Virtue, and of that which is Spiritual: And [...]. Chrysost. in Vers. 4. hu­jus Capitis. Chrysostome upon the fourth Verse speaks to the same purpose. You have in the description of the Text therefore the negative and the positive part of holiness; and these two must go together, for holiness is made up of both: 1 Pet. 1.14, 15. As obedient children, not fashioning your selves according to the former lusts, in your ignorance (there's the negative part): But as he which hath called you is holy, so be ye holy in all manner of conver­sation (there's the positive part). As some read the Words this head cannot be grounded upon them; for they onely put in the Ne­gative [not walking after the Flesh], leaving out the Affirmative [but after the Spirit]: So the Syriack, so the Vulgar, and the Expositors who follow it. But generally the Greek Copies have it; and the Syriack too brings it in v. 4; and why not here as well as there? 'Tis not put in onely as a Non est dubium, rectis­simè tanquam interpretationem addi [secundum Spiritum]: Qui enim non ambulat secundum Carnem, necesse est ut ambulet secundum Spiritum; medium enim in vitâ humanâ nullum est. Contz. in cap. 8. ad Rom. Qu [...]. true interpretation, but 'tis a part of the Text it self.

5. The Apostle here brings in two Walkings, and he supposes them to be contrary; for he sets them in opposition one to the other: [who walk not after the Flesh, but after the Spirit], implying a con­trariety betwixt these two walkings. And so indeed there is: the Flesh and Spirit are two contrary principles, and therefore the Wal­kings which proceed from these contrary principles, must needs be contrary too. They are so contrary that they are incompatible and inconsistent in the same subject; there may be Flesh and Spirit in the same person, but there cannot be walking after both in the same per­son. Therefore saith the Apostle Gal. 5.16. Walk in the spirit, and ye shall not fulfil the lusts of the flesh; as if he had said, he that doth the one cannot do the other too: He goes on v. 17. The flesh lusteth against the spirit, and the spirit against the flesh, and these two are contrary: Contrary as to their Natures, their Originals, and (which suits best with the scope of the Apostle in these words) contrary as to their propensions, tendencies, workings, lustings in the Subject. Oh they put men upon different courses; so different, as that (in their [Page 96]proper acceptation) they cannot consist: insomuch that he who walks after the flesh cannot walk after the spirit; neither can he who walks after the spirit, walk after the flesh. A man cannot move to two contrary points (as East and West, North and South) at the same time; no more can a man walk heaven-ward and hell-ward at the same time: now the Flesh draws hell-ward and the Spirit draws heaven-ward; so that it is impossible in sensu composito to fol­low both. These are the two opposite Masters which none can serve together, Matth 6.24. Friendship with the Flesh is enmity to the Spirit; whoever therefore will be a friend of the Flesh he must be an enemy to the Spirit: (I allude to James 4.4).

6. The Order of the things here spoken of, is to be observed First 'tis being in Christ Jesus, and then 'tis walking not after the Flesh but after the Spirit; (this I may briefly take notice of though it be not the thing here directly intended) There must be union with Christ before there can be spiritual walking: for walking is an act or operation of life, dead things do not move; there can be no motion where there is no life: Especially spiritual and holy walking depends upon life: but now there is no such life in the soul, till being united to Christ it be quickened by him. He who is out of Christ cannot live the holy life, for 'tis union with him that lays the foundation of all holiness in us. The branch must first be ingrafted into the stock, and then it bears fruit; so here. Therefore saith Christ Joh 15.4, 5. Abide in me, and I in you: As the branch cannot bear fruit of it self, except it abide in the Vine: no more can ye, except ye abide in me. I am the Vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. Holiness is the evidence of Ʋnion (so it comes in in the Text); and Ʋnion is the ground of Holiness (so it comes in in this Head). Holy walking is an infallible consequent upon being in Christ; and that is a necessary antecedent to holy walking.

7. 'Tis imply'd, That there were in the Apostles time, and so will be to the end of the world, different Walkers; some will walk after the Spirit, and some after the Flesh. As 'twas said with respect to persecution, Gal. 4.27. As then he that was born after the Flesh, persecuted him that was born after the Spirit, even so it is now: So it may be said with respect to the different conversations of men; as then in Paul's days some walked after the Spirit and some after the Flesh, even so it is now. So long as the world stands some will be carnal as well as some spiritual: the distinction of Saints and Sinners, of godly and ungodly, of good and bad, will abide whilst this world [Page 97]shall abide. There is the broad way of the flesh, there is the strait way of the spirit; in both of which some or other will always be walking: And the misery is, Mat. 7.13, 14. many walk in the broad way of the Flesh, when but few walk in the strait way of the Spirit; this may have its thousands, but that hath its ten thousands

8. The Apostle expresses it in the general onely, [by not walking after the Flesh but after the Spirit]: He doth not instance in those particulars which are proper either to the one or to the other, (as he doth Gal. 5.17. &c.) onely he speaks in the gross. But all the several Particulars are included in the General, and run into that as all waters do into the Sea. Be it pride, coveteousness, uncleanness, &c. all center in the Flesh; so be it humility, heavenly-mindedness, holy love, &c. all center in the Spirit, and derive their being, opera­tion, efficacy from the Spirit. Therefore the Apostle sets it down thus generally, under the Flesh comprehending all Evil and under the Spirit all Good; he sums up all the several Sins under the former, and all the several Graces under the latter.

These things being premis'd, I come now to the main Point: Such as are in Christ Jesus, this is their property or course, they walk not after the Flesh but after the Spirit.

This I will

• 1. explain:
• 2. prove:
• 3. apply.

For Explication, The Observ. o­pened. I must speak to the parts of the Description severally; and show

• 1. What is meant by Flesh, and by walking or not walking after it.
• 2. What is meant by Spirit, and by walking after it. And as I go along I will take in the Doctrine, and particularly bring down to it the several explications of the Description, Negative and Affir­mative.

What is meant by Flesh, and by not walking after the Flesh. I begin with the First. Which that I may the better cleer up, observe that there is a being in the Flesh, and a walking in or after the Flesh; which two though they be never parted yet they are distinct: the First refers to a man's State, the Second to his Course. There is a being in the Flesh, of which you read Rom. 7.5. For when we [were in the Flesh], the motions of sin which were by the Law, did work in our members to bring forth fruit unto death: Rom. 8.8, 9. So then, they that [are in the Flesh] cannot please God: but ye are not [in the Flesh] but in the Spirit, &c. Then there is a walking after the Flesh: this inevitably follows upon and suits with the former. They who are in the Flesh will certainly walk after the Flesh, for the Conversation always agrees with the State. Now 'tis this walking [Page 98]which the Text speaks of: You have the same expression 2 Pet. 2.10. But chiefly them that walk after the Flesh, &c. 'tis also set forth by living after the Flesh, v. 12, 13. of this Chapter.

If you turn to one Scripture, you'l find the phrase there used in a quite other sense than that in which 'tis here used. 2 Cor. 10.3. explained. 'Tis 2 Cor. 10.3. Though we walk in the Flesh, we do not war after the Flesh: what may be the meaning of [walking in the Flesh] in this place? I con­ceive, it notes the Apostles living the Porrò hoc loco Paulus alitèr dicit ambulare secundum carnem, quam alibi cum dixit. In carne ambulantes non secundum carnem militamus; ibi enim in Carne ambulare, est morta­lem adhuc vi [...]am ducere; hic autem secundum Carnem ambulare, idem est quod militare secundum Carnem, (h. e) Genio ac voluptatibus indul­gere, & pravis cupiditatibus morem g [...]r [...]re. Justin. same nà­tural life with other men, and also the meanness of his external appearance in the eye of the world. We walk in the Flesh, 'tis as if he had said, we are poor, frail, mortal men as well as others, made with them of the same flesh, li­ving in the same flesh, and incompassed with the same infirmities of flesh: and there is nothing from our outward condition and appearance to gain us any honour, esteem, or success amongst men; thus (saith the Apostle) we walk in the Flesh. But then he adds, we do not war after the Flesh, (h. e.) we do not carry on our work and business (as we are the Apostles and Ministers of Christ) by the flesh; it is not humane power or any fleshly advantage which we go upon; 'tis only a divine power that helps, assists, and prospers us; by vertue of which, God's work in our hands doth and shall go on in spite of all opposition from Men and Devils. This clearly seems to be the Apostles meaning, for it immediately follows v. 4. The weapons of our warfare are not fleshly and carnal, but spiritual and mighty through God. Well! but now walking in the Flesh (or after the Flesh) here in the Text, carries a quite other sense along with it.

For the finding out of which, we must first enquire what is meant by Flesh?

Now as to this Enquiry, to give you the several acceptations of the word [Flesh] would be both tedious and unnecessary: Exposi­tors generally agree about its sense in this place; only I find some few a little varying in their Explications of it They by Flesh here un­derstanding (at least wise taking in that sense as well as that which is usual and common) the Jewish Fortasse per Carnem Cere­monias Legis intelligit; vult­que dicere, Christianos il­los à condem­natione exem­ptos & liberos [...]ffe, qui Chri­sto Jesu servi­unt, non car­nali illâ cere­moniarum ob­servatione, sed spirituali. Mussus. Ceremonial Law, with the several rites, ceremonies, appurtenances thereof: and so they make the Words to run thus, Such are exempted from condemnation, who serve the Lord Jesus Christ not according to the fleshly observation of the Cere­monies of the Law, but in a spiritual and evangelical manner. Now [Page 99]'tis true, those may come under this title of Flesh, for they are called carnal ordinances Heb. 9.10. and Paul ( in part speaking of them) calls them- Flesh over and over, Phil. 3.3, 4. Yet I conceive, they do not fall within the great intendment of our Apostle in these words. Our There is therefore now no obligation lying on a Christian, to observe these Ceremonies of Moses's Law, Circumcision, &c. nor consequently danger of damnation to him for that neglect; supposing that he forsake those carnal sins that the circumcised Jews yet indulged themselves in, and perform the evan­gelical obedience (in doing what the mind illuminated by Christ directs us to), that inward true purity (which that circumcision of the flesh was set to signifie), that is now required by Christ under the Gospel. Dr. Hammond. learned Annotator (in his Paraphrase upon the Text and also upon the following Verses), though for the main he opens it as Others do, yet he makes it more specially to refer to the Jews as under the Law, and to Christians as under the Gospel. What there may be of that notion in the Words, I shall not meddle with: but rather come to the general and unquestionable interpretation of the word Flesh as 'tis here used.

Where I will consider it,

• 1. more generally:
• 2. more particu­larly.

Of Flesh in its more general Notion.1. More generally. So Flesh in Scripture commonly notes that corrupt, sinful, depraved, vitiated nature that is in man as he comes into the world. This Nature is variously set forth: Sometimes, by the old man; so Eph. 4.22. That ye put off concerning the former con­versation the Old man, &c. Sometimes, by the Law in the members warring against the Law of the mind; so Rom. 7.23. Sometimes, by Sin in the general; so Rom. 7.8. Sin ( i e. the corrupt Nature) taking occasion by the commandment, wrought in me all manner of con­cupiscence. Sometimes, by indwelling sin; so Rom. 7.17. Some­times, by the sin which doth so easily beset us; so Heb. 12.1. And sometimes, by Flesh; so here, and so in several other places. Joh. 3.6. That which is begotten of the flesh, is flesh: Joh. 1.13. Born again not of the will of the flesh, nor of the will of man, but of God: Rom. 7.18. I know that in me, (that is, in my flesh), dwelleth no good thing: and v. 25. So then, with the mind (he means the renewed and sanctified Nature) I serve the Law of God; but with the Flesh (he means the corrupt Nature) the Law of Sin: Gal. 5.17. The Flesh lusteth against the Spirit, &c. Once indeed in Scripture this corrupt Nature is set forth by Spirit: Jam. 4.5. The Spirit that is in us lusteth to Envy: but usually 'tis set forth by Flesh. And several Reasons might be given of that appellation: I'le name some few but will not in the least enlarge upon them. The sinful Nature in man is stiled Flesh,

• [Page 100]
  Why the cor­rupt Nature is set forth by Flesh.
  1. Because 'tis convayed and propagated as the Flesh is.
• 2. Because 'tis propagated by the Flesh, or by fleshly generation.
• 3. Because 'tis very much acted in the Flesh, or fleshly part.
• 4. Because 'tis nourished, strengthened, and drawn forth by the Flesh, or by fleshly Objects.
• 5. Because of its baseness, sordidness, and degeneracy.

And by the most of these things, the corrupt Nature in Man is di­stinguished from the corrupt Nature of the Apostate Angels. Their's is set forth by Eph. 6.12. spiritual wickedness, because it vents it self in spiri­tual not in carnal acts; such as are envy, hatred, pride, blasphemy, fretting at God himself and at his dispensations, &c But Ours is set forth by the Flesh, because 'tis conveyed through the Flesh, and acted in the Flesh, and drawn forth by the Flesh.

What it is to walk after the Flesh in the ge­neral notion of it.Now if you take Flesh in this general notion, then to walk after it it's this, To have the corrupt, sinful Nature to be a mans principle and guide: and Not to walk after the Flesh, 'tis not to have that Nature to be ones principle and guide. For the Text brings in these two ( Flesh and Spirit), as different and opposite principles and guides: and therefore they who make Flesh their principle and guide, they walk after the Flesh; as they who make the Spirit their principle and guide, they walk after the Spirit. Take men our of Christ and such as are unregenerate they walk after the Flesh, how? why Flesh is their principle and Flesh is their guide; the Flesh is that which they act from (there's their principle), and 'tis that which they act by (there's their guide). That which is the spring of action, that's the principle; that which puts upon and orders in action, that's the guide: Now take Christless men (the persons of whom I am speaking), Flesh is the spring and Flesh is the guide of their actings: if they think, 'tis from the corrupt Nature; if they speak, 'tis from the corrupt Nature; if they love, 'tis from the corrupt Nature, &c. and so all along, this is that spring in them which makes all the wheels to move. And this is that guide too by which they steer, order, direct their whole course. And it being so, their conversation must needs be a fleshly conversation, or a walking after the Flesh: for that is always de­nominated from and answerable to its principle and guide; if it be a fleshly principle and a fleshly guide, it must needs be a fleshly walking. And thus it is with persons out of Christ: they act from the flesh and by the flesh, and so they are said to walk after the flesh. But such who are in Christ they do not thus walk; corrupt Nature is neither their principle nor their guide; there is another Nature in them by which they are acted and guided (viz.) the Spirit, (as I shall shew you [Page 101]by and by, when I come to the Affirmative part). Expositors (whom to cite would be endless) do variously open and illustrate this walking or not walking after the Flesh; but the Most do pitch upon that illustration of it which I have given. This concerning Flesh in the general consideration of it. But then

The Flesh more particularly considered. Of Lust the most natural and vital act of the Flesh.Secondly, It may be considered more particularly, with respect to its proper, radical, most natural and vital act; and that is Lust or lusting: This Lust is the great act, the most genuine issue of the Flesh; the stream which does most immediately and directly flow from that fountain: the most proper notion of the Flesh is to con­ceive of it as a lusting thing. The Apostle therefore when he was speaking of it, presently he puts down this as its most proper and essential act; Gal. 5.17. The Flesh [lusteth] against the Spirit: and Rom. 6.12. Let not sin reign in your mortal bodies, that ye should obey it in the [Lusts] thereof: ( Sin here is the Flesh and you see how it works). You read of the Lust of the Flesh Gal. 5.16. and of the Lusts of the Flesh Eph. 2.3. Rom. 13.14. Gal. 5.24. These Lusts (I say) are the most proper issue and the most genuine effects of the corrupt Nature in man: Rom. 7.8. Sin taking occasion by the commandment, wrought in me all manner of Concupiscence (or Lust). Eph. 4.22. That ye put off concerning your former conversation, the old man, which is corrupt according to the deceitful Lusts Observe how the Flesh, the old man, the corrupt Nature, and Lust or Lusts are usually link'd and coupled together.

To apply this now to the walking which I am upon. To walk after the Flesh, 'tis to live and act as under the full power and strength of unmortified Lust: 'tis to indulge, gratifie, obey, and comply with the Flesh as a lusting thing, or as it puts forth it self in sinful lustings. The Apostle 2 Pet. 2.10. having spoken of walking after the Flesh, immediately he instances in the gratifying of a particular Lust, thereby shewing what that walking after the Flesh is: But chiefly them that walk after the Flesh [in the Lust of uncleanness] &c. On the other hand, Not to walk after the Flesh, 'tis to keep Lust under, to beat it down, to resist it, not to give way to it (in what­ever form or shape it may assault the Soul), to live in the daily morti­fication of it, not to suffer such hellish fire to smother and burn in the Soul, to let it have no harbour or entertainment in the heart, but to thrust it out with abhorrency and detestation, &c. this is not to walk after the Flesh.

But this Lust being so near to the Flesh, so connatural with it, that which issues from it even as heat and burning doth from the fire; [Page 102]and the walking or not walking after the Flesh being so much to be measur'd by it; I will therefore give you some further explication of it.

Lust in Scripture (as 'tis taken in a bad sense, for the Spirit hath its lustings as well as the Flesh), sometimes notes the habit, the root it self (viz.) the depraved Nature; sometimes the Act, that cursed fruit which grows upon the forenamed cursed root. The Apostle James speaks of it as the Mother sin (if I may so express it); Jam. 1.4. Every man is tempted, when he is drawn away of his own Lust, and enticed: then when Lust hath conceived, it bringeth forth sin, &c. Paul speaks of it as the Daughter-sin; Rom. 7.8. Sin taking occasion by the commandment, wrought in me all manner of concupiscence (or Lust): the One considers it as the fountain, the Other as the stream. In this latter Notion I am to open it: and so 'tis the bent and propen­sion, the eager, sierce, vehement desire of the Soul after fleshly Ob­jects or sensual things. For Lust (in its strict and primary sense) mainly lies in the [ [...]] the desiring or concupiscible faculty: therefore [...] is the word by which it is set forth. The Soul of man is a desiring, craving, thirsting thing, 'tis a very mass of desires: and there's no faculty more natural to it or wherein it puts forth it self more vigorously, than the desiring faculty. Now here's the principal seat of Lust, and that which gives it its very being: when the Soul is earnestly, vehemently, impetuously carried out after some sensual good, something that will please the fleshly part (if it will but do that let it be what it will); this is Lust. I say, it re­fers principally to the desires as inordinately set upon and drawn out after fleshly things. Therefore the Apostle couples them toge­ther, the Lusts of the Flesh and the desires of the Flesh, Eph. 2.3. And the other Apostle speaking of the inordinate desire of worldly pleasure and profit, he expresseth it by the Lust of the flesh, and the Lust of the eyes; 1 Joh. 2.16. I know, if you consider Lust ha­bitually and radically, there is more in it than this: for so 'tis the bent and propension of the Soul to whatever is evil, and its aversation from whatever is good. But if you consider it actually and particularly, so fleshly and sensual desires are the main and most proper acts of it.

Here further, you must distinguish of Lust or Lusts: Some are more rank and gross, such as lie in the sensitive and fleshly part; Others are more resin'd and secret, such as lie in the upper part of the Soul, the Reason, Mind, and Will. You read 2 Cor. 7.1. of the filthiness of the Flesh, and of the Spirit: where the Apostle describes the Lusts of the lower faculties under the filthiness of the Flesh; [Page 103]and the Lusts of the higher faculties under the filthiness of the Spirit. So Eph [...].3. Among whom also we all had our conversation in times past, in the Lusts of our Flesh, how? why, in fulfilling the desires of the flesh, and of the Non Corpo­ [...]s tantum, h [...]e. partis ratione carentis, sed etiam [...] opera esse vult omnes esme­di cupiditates, quas ex solâ a­nimae parte, quae censetur rationis expers, produci Plato­nici prohibent. Salmas. in E­pictet. p. 117. mind: So that all Lusts do not he in the desires of the flesh, but there are some which lie in the mind and in the highest faculties of the Soul.

Therefore the Apostle in this Chapter v. 6. speaks of the wisdom of the flesh: where (God willing) we shall shew against the Papists, that the Flesh and the Lusts thereof are not to be confined to the lower and sensitive part in man, but that they do also extend to the nobler and higher part in him. And (to instance but in one place more) you read Col. 2.18. of a fleshly mind. These are the Lusts that are situated in the upper region of the Soul: but then there are Others which reside in that region which is lower. They are called fleshly Lusts 1 Pet. 2.11. I beseech you as strangers and pilgrims abstain from fleshly Lusts, &c. They are also called worldly Lusts; Tit. 2.12. The grace of God which hath brought salvation, teacheth us to deny ungodliness, and worldly Lusts: They are stiled fleshly Lusts, because they are altogether for the satisfaction of the fleshly and sensual part; or because they reach no further than the fleshly part: and they are stiled wordly Lusts, because they are drawn forth by wordly Objects, or because they draw out a man in eager propensions after worldly things.

What it is to walk after the Flesh in this particular con­sideration of it.Now to bring this down to the business in hand! The Flesh being thus particularly considered, so to walk after it it's this: For a person to be under the regency and dominion of Lust, in whatever part or faculty it may reside or exert it self; so that he acts in a ready, willing, full subjection to it and compliance with it: 'Tis to be under the unbroken strength of sensual propensions, and to follow them in the course of life. More closely, 'tis to be carried out with vehe­mency of desire after some fleshly good, so as wholly to be swallowed up in pursuits after it and delights in it, even to the slighting, under­valuing, total neglect of what is truly and spiritually good: this is Lust, by which whoever is thus acted he is a walker after the Flesh. For wherever Lust commands and is obeyed (in one respect or another), there 'tis walking after the Flesh. Oh doth it bear sway in any of you, that you obey and act by it in heart and life? the dark side of the Character is towards you; you walk after the Flesh, and not after the Spirit.

Saints in Christ Jesus do not thus walk: the Flesh may sometimes be stirring and lusting in them, but they dare not hearken or give [Page 104]way to it; they repel its evil motions and propensions, do not fol­low or steer their course by the commands and counsels thereof; and they are not inordinately desirous of sensual things. In ge­neral, they do not, they dare not Rom. 6.12. obey sin in the lusts thereof, or fall in with the cursed suggestions and follicitations of the Flesh to that which is evil: They that are Christ's have crucified [the Flesh], with the affections and lusts thereof; Gal. 5.24. But let this suffice for the opening of the Negative [who walk not after the Flesh]; much more might be added, but that which follows will give more light about it.

Before I enter upon the applying of this, let me proceed to the opening of the positive or affirmative part: Such as are in Christ Jesus do not walk after the Flesh, what then do they walk after? why, after the Spirit.

The Question here to be answered is, Quest. what is it to walk after the Spirit? or when and how may persons be said to walk after the Spirit?

Ans. What is meant by Spirit.For the better answering of which Question, we must first en­quire, what we are to understand by the Spirit? for that being cleared, the walking after it will be the more evident.

Here also not to insist upon the several significations and senses of the word Spirit, in this place it must be taken either Personally, for the Spirit of God, the third Person in the Sacred Trinity; or Ha­bitually, for Grace in us, the Divine Nature implanted in the Soul in the work of regeneration; or it must be understood of both. You find Grace in Scripture set forth by Spirit; Joh. 3.6, What is born of the Flesh, is Flesh, and what is born of the Spirit, is Spirit: (where the latter Spirit must be understood of the heavenly and renewed Nature). Jude 19. the Apostle speaks of some who were sensual, having not the Spirit; which though it be chiefly to be understood of the Spirit of Grace (of which these persons were destitute), yet it takes in the Grace of the Spirit too. So Gal. 5.17. The Flesh lusteth against the Spirit, and the Spirit against the Flesh; (i. e.) the corrupt Nature and the renewed and sanctified Nature, do recipro­cally oppose and contend each against the other. So some interpret that of our Saviour Mat. 26.41. The Spirit is willing, but the Flesh is weak: (but I cannot lay so great a stress upon this place for this import of the word). And as the sinful Nature may very well be set forth by Flesh, so Grace or the sanctified Nature may as well be set forth by this appellation of Spirit: Why Grace is set forth by the Spirit. And that for these reasons;

• 1. because 'tis of the Spirit of God; it being immediately infused and created by him.
• [Page 105] 2. Because 'tis principally seated in the Spirit, the Soul of man.
• 3. Because 'tis a spiritual thing and vents it self most in spiritual acts.
• 4. Because of the nobleness and excellency of it.

Now you'l ask, in which of these senses is Spirit here to be taken? I answer, 'tis best to take in both; namely both the Spirit of Grace, and also the Grace of the Spirit or the renewed Spirit in the Crea­ture: the thing here spoken of is applicable to both, and therefore why should we limit it to one?

The word [Spirit] throughout in this Chapter is generally taken in the personal notion, for the Holy Ghost himself; and no sooner had the Apostle mentioned [Spirit] in this verse, but presently in the second verse he speaks of the Spirit as consider'd personally: the Law of the Spirit of Life, &c. (he means the living and quickening Spirit of God): therefore to be sure this sense must be taken in. And Grace habitually considered or the renewed Nature in the Soul, that too may have its place here very properly; for Spirit being set in opposition to the Flesh which is the depraved Nature, it must have some reference to that other Nature which is opposite to this. And Spiritus su­mitur pro ani­mo regenerato per Spiritum. Pareus. Per spiritum intelligit novitatem Naturae, effectam per regenerationem Spiritus, vitiositate naturali emendatâ. Piscat. Vocat Carnem universam hominis naturam, ut quae corrupta exciderit à priftinâ dignitate, cui opponitur Spiritus, eadem viz. instaurata per Spiritum Dei. Beza. Interpreters generally so open it: 'tis best therefore (I say) to take in both these notions of the word Spirit.

The natural and philosophical notion of Flesh and Spirit, is Body and Soul: (though yet some Philosophers sometimes speak of them in a somewhat different and more restrained sense). For Spirit they make to be, as the whole Soul in general so sometimes only the highest part of the Soul, viz. the intellectual and discursive Faculty: in com­pliance with whom (or rather with the Vide Druss­um in 1 Thes. 5.23. Jewish. Writers in their Ne­phesh, Ruach, and Nesama) Paul seems so to use the word, 1 Thes. 5.23. I pray God your whole Spirit and Soul and Body be preserved blameless, &c. And as to Flesh, that they make to be not onely the Body it self but also the sensitive Soul; that part which is void of and sets it self against Reason, and refuses to be subject to the Laws and Dictates of the rational faculty. Thus the For this see Salmas. in E­picl. & Simplic. p. 116. &c. Platonists and Stoicks do frequently make use of the word [...], Flesh; (onely they differ about the diversity of the Faculty where 'tis seated, from the reasonable fa­culty). Now though Flesh and Spirit in the Text contain in them something higher than what this philosophical notion of them reaches, [Page 106]yet 'tis not altogether to be rejected; and therefore in this discourse it will accordingly be made use of.

What it is to walk after the Spirit.Now I come to answer the Question, What is it to walk after the Spirit?

In general, 'tis to walk in the way of Spirit: The Flesh hath its way, and the Spirit hath its way; the way of the Flesh is sin, wickedness, rebellion against God, &c. the way of the Spirit is holiness, obedience, righteousness &c. He then that walks in the way of Sin, he walks after the Flesh; and he that walks in the way of Holiness, he walks after the Spirit; (for the walking is according to the way that men go in).

So again; To walk after the Spirit, 'tis to bring forth the fruits of the Spirit: the Spirit hath its fruits, such as Love, Joy, &c. Gal. 5.22. and the Flesh hath its fruits (several of which are recited Gal. 5.19); where the fruits of the Spirit fill up the life there 'tis walking after the Spirit, and so ( è contra) as to the Flesh. In short (as to the general opening of it), To walk after the Spirit 'tis to live the holy and the spiritual life; 'tis to have Gods Spirit and to act in com­pliance with and obedience to it; and 'tis too to have the Divine Na­ture in the Soul, to follow the motions and dictates of that Nature, and to live in the exercise of the several Graces which grow upon that root. I could very much enlarge upon this General Description, but I shall chuse rather to explain the thing particularly, under these Five Heads:

To walk after the Spirit, 'tis

• 1. To have the Spirit to be the principle of acting.
• 2. To have the Spirit to be the guide of life, and to follow its guidance.
• 3. To have those affections which are proper to and suit with the Spirit.
• 4. To live under and to close with holy inclinations and propensions to what is good.
• 5. To act for spiritual Ends.

Here I instance in more particulars than I did in the opening of the Walking after the flesh, but they are as applicable to that as to this; and they being contraries the One will illustrate the Other.

I. To walk after the Spirit, 'tis for a person to be acted by the Spirit (or to act from the Spirit) as his principle. That is the prin­ciple (as hath been said) which acts a man or from which he acts: when the Spirit is this to a person, so that he lives and acts by its vital, quickening agency and working in him, then he may be said to [Page 107]walk after (or according to) the Spirit. You heard before, a man walks after the flesh when the flesh is his principle, and so he walks after the spirit when the spirit is his principle.

This is applicable to the Spirit in both of the respects which have been mentioned: As 1. take it personally; the Holy Spirit is in Be­lievers as the spring and principle of their obedience and holy actings. In a sober sense (all others I dread and detest), that which acts and animates the Saints in their course it is Gods own Spirit: he is not barely in them but he is in them as a lively and active principle, to actuate their Graces, to quicken and excite them to all holy and spiri­tual acts. This is a part of that walking in the spirit which you read of Gal. 5.25. If we live in the spirit, let us also walk in the spirit: as if the Apostle had said, if the Spirit hath been a quicken­ing spirit to us and hath wrought a supernatural life in us, then let us walk in the Spirit; that is, let us all along live and act by this Spirit as our great principle. Such as are in Christ they pray, mortifie sin, are heavenly minded, love God, deny themselves, &c. now in all these acti agunt, they act as they are acted from above; the Spirit (on his part) stirs them up to what is good, and gives out his influ­ences to them in what is good, and they (on their part) fall in with his exciting and assisting grace (in opposition to all the interposures of the flesh): and so they walk after the Spirit.

Then 2. take the Spirit habitually, for Grace or the sanctified Na­ture in the heart: this is a secondary or subordinate principle (the principium Quod as the former is principium Quo), from which spiritual acts do proceed. You have the Apostle speaking to this double principle Gal. 2.20. I am crucified with Christ, nevertheless I live: yet not I, but Christ liveth in me, (there's the supreme and first principle); and the life which I now live in the flesh, I live by the faith of the Son of God, (there's the subordinate and secondary prin­ciple). Faith and Love (those two great branches of that general root which I am upon) make all the several wheels in a gracious heart to move; that which is done in the life comes from these in the heart: the spiritual walker doth all from these two Graces as his abiding principles; he lives by the Faith of the Son of God, and 2 Cor. 5.14. the Love of Christ constrains him.

Now he who is acted by this twofold principle he is the walker after the Spirit. 'Pray observe, as there are two publick Heads to which all men in the world do belong, the first and the second Adam; and as there are two Common States under which all are and shall be comprehended; at present it is the state of Nature or the state of [Page 108] Grace, and hereafter it is the state of blessedness or the state of mistery: So there are also two Common Principles by which all men in the world are acted, (viz) the Flesh and the Spirit. They that have Flesh for their principle, they walk after the Flesh; they that have the Spirit for their principle, they walk after the Spirit. So far forth as our principle is divine and spiritual, so far forth is our wal­king divine and spiritual; for that is always answerable to its prin­ciple. O are you acted in your course by an inward principle? is that the Spirit of God and Grace in the heart? is all done by and from this Spirit? this is to walk after the Spirit.

II. To walk after the Spirit, 'tis to have the Spirit for the guide of life and to follow its guidance. Where there is a fleshly guide there 'tis fleshly walking; where there is a spiritual guide there 'tis spiritual walking; for the Course is denominated as from the prin­ciple so from the guide or rule. And indeed the latter is (in part) included in the former, for whatever is the principle that carries in it too the nature and use of a guide; inasmuch as the action is always steered and ordered by and according to the principle: but yet I con­sider them here as distinct. I say, when the Spirit is the guide and followed as the guide, this is to walk after the Spirit. As I may be said to walk after one when he goes before me, shews me my way, and I follow him step by step; where he goes I go, as he bids me move so I move: So 'tis in reference to this walking after the Spirit. Thus 'tis very commonly opened: Ambulare secundum spiritum, quid? est sequi in omnibus nostris actionibus ductum Spiritus Sancti: What is it to walk after the Spirit? 'tis for a man in all his actions and motions to follow the Spirits conduct and guidance.

And here too 1. God's spirit is a guiding spirit: He leads, directs the Soul to and in the way of holiness; (I say in the way of holiness, for this pure and holy spirit always leads to that which is pure and holy, never to that which is sinful; his excitations and guidance being evermore agreeable to his Nature). Psa. 143.10. Teach me to do thy will, for thou art my God: how doth God teach or guide a man to this? it follows thy spirit is good▪ (good in it self and good as a guide to us), lead me unto the land of uprightness. Now when this Spirit is the dux viae, a persons leader and guide, and he follows its guidance in his conversation, then his walking is right and good. 'Tis set forth Ver. 14. of this Chapt. by being led by the spirit; As many as are led by the Spirit of God, are the sons of God. You read Ezek. 1.20. of the living Creatures, whithersoever the Spirit was to go, they went, thither was their spirit to go: And you read of the [Page 109]people of Israel Numb. 9.16. As the cloud moved, they moved; as that stood; they stood, &c. Thus 'tis with the spiritual walker; he is one who fetches his guidance from the unerring spirit, and who regulates all his motions according to the spirits direction: what the Spirit bids him do that he doth, what the Spirit forbids him to do that he doth not: he moves or stands still as this great guide directs him Let not any mistake me, as though I did in this assert or advance any Enthusiasms, immediate inspirations or directions from the spirit, without or besides (much less against) the written word: No, (God willing) I shall shew the danger and vanity of such pre­tences when I come to the 14 v. I am for the Spirit and the Ambulare se­cundum spiri­tum est omnes actiones qua­lescun (que) sunt, dirigere & in­stituere secun­dum dictamen Spiritus Sancti in Verbo, & in conscientiâ no­strâ secundum Verbum lo­quentis. S [...]r [...]so. Word conjunctly; he guides, but 'tis by and in the Word, and the guidance of the Word is the guidance of the Spirit. He that squares his Life by the Counsels, Commands, Prohibitions of the Word, he truly walks after the Spirit.

Again 2. there is the sanctified Nature; which is a guide also (though inferiour to the former). Gal. 6.15, 16. In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature: and as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God: The New Creature (or Grace) is a rule; 'tis not onely regula regulata but (in some sense) also regula regulans. For (in subordination to the Word) it shows a man what is good, and directs him to and in the doing of it; what is evil, and how he is to shun it: it leads him to those things which are sui­table to its self, as to love God, to hate sin, &c. He that lives in compliance with this guide, he walks not after the flesh but after the spirit.

III. To walk after the spirit, 'tis to have spiritual and heavenly Affections; such as are proper to and suit with the Divine Spirit. The Spirit himself wherever he dwells, and the spiritual life wherever it is wrought in the Soul, are always attended with spiritual affections: and indeed much of the influence and efficacy of both is exerted in the spiritualizing of the affections. These are always suited to the Nature; the fleshly nature hath fleshly affections, and the Divine nature hath Divine and spiritual affections: so that the walking after the spirit, or after the flesh, is very much to be judged of and measured by them. Doth the poor Creature love God? is his delight and joy in spiritual things? have they his most strong and vehement desires? this is to walk after the spirit. Our Apostle himself here opens the twofold walking by this; Ver. 5. They that are after the flesh (or who walk after the flesh) mind the things of the flesh; but they that are [Page 110]after the spirit (or who walk after the spirit) mind the things of the spirit: This minding the things of the flesh or of the spirit, is not to be limited either to the inward acts of the Mind in the thoughts onely, or to the outward endeavours; but it includes and takes in the affections also. Here then is the difference; Such as are after the flesh, they mind (i. e.) they savour and relish the things of the flesh; their affections are wholly set upon and drawn out after fleshly Ob­jects, their love, delight, desires, run out altogether upon these things: But they that are after the spirit, they mind the things of the spirit; their affections are fixed upon spiritual Objects, they run in the right channel, are place upon God and Christ; they are (in a word) pure and heavenly. The flesh hath carnal affections; and indeed it puts forth it self very much (if not most) in them: therefore you have it coupled with them Gal. 5.24. They that are Christ's, have crucified the flesh, with the [affections] and lusts. On the other hand the spirit hath its affections too, but they are as contrary to the for­mer as Heaven is to Hell. 'Pray observe what the Apostle subjoins ( v. 25), If we live in the spirit, let us walk in the spirit. This walking in the spirit (for it will bear this sense as well as that which I mentioned before), is brought in by way of opposition to the affecti­ons and lusts of the flesh; 'tis as if he had said, if we live in the spirit then let us not give way to those sordid affections which are of the flesh and suit with it; but let our affections be such as may suit with the Holy Spirit, and with that Divine Life which he hath wrought in us. Where any thus walk in the spirit they walk after the spirit.

IV. To walk after the Spirit, 'tis to live under and to close with secret inclinations and propensions in the Soul to what is holy and good: so that the bent, byas, tendency, and workings of the heart are for what is good and against what is evil. These two contrary principles have always contrary propensions, they incline and draw contrary ways: the good Spirit and the sanctified Nature are all for Obedience, close walking with God, the exercise of the several Graces, &c. there's their tendency; The evil Spirit without and the evil Nature within (I put them together, for they agree too well in that which I am upon), they are altogether for sin; they perpetually incline and urge to pride, passion, envy, coveteousness, uncleanness, &c. there's their tendency. And these different propensions are so far in the Saints themselves, that they are the ground of that civil war and conflict which they in this Life feel so much of: They are set forth by the lustings of the flesh against the spirit, and of the spirit against the [Page 111]flesh, Gal. 5.17. Now according to the strength and prevalency of these two principles, and the closure of the heart with them in their different propensions and inclinations, so is the Walking either after the flesh, or after the spirit. Let me not be misunderstood, I do not speak of the meer inexistence or inbeing of these contrary propensions; no, nor of the prevalency of them in some particular acts, for both of these may be in a Child of God and in one who walks after the Spirit, (as you see in Paul himself Rom. 7.23, 25). I onely speak of evil propensions in their full strength; when they are entire, un­mixt, unbroken, do prevail as to the general course; when persons upon all occasions side with and wholly give up themselves to them; where 'tis so, doubtles there 'tis walking after the flesh. But now when these are resisted, and the Soul doth rather fall in with the good inclinations of the good Spirit, so as to cherish, obey, comply with, and act according to them; then 'tis walking after the spirit.

V. This walking after the Spirit consists in the spiritualness and supernaturalness of the aims and ends: For the Spirit of God, where ever he is, always raises and elevates a man in his ends; and the spiritual life too wherever it is, always is attended with spiritual ends; namely, the glorifying of God (as the supream and ultimate End) and the saving of the Soul (as the subordinate End). Where­ever there is a supernatural principle there will also be a supernatural end, for the end is always adequate and answerable to the principle; as it cannot be higher so it will not be lower. Men that are nothing but corrupt nature and flesh their aims are answerable to their state; all that they drive at is the Flesh or Self under some fleshly considera­tion: as they act altogether from Self (some base fleshly principle), so they act altogether for Self (some base fleshly end); the great End the glory of God, is nothing to them but Flesh is all in all: here's no halting in the case, this is down-right walking after the flesh. But they that are spirit and have the spirit O they look higher: the mark which they aim at (with the greatest steàdiness they can), it is God's Glory. You see it in Paul: Phil. 1.21. To me to live is Christ, and to dye is gain; Christ was the matter of his life and the end of his life, (for these two Things make the living Christ): Paul was all for this (as he Ver. 20. there speaks), that Christ might be greatned or magnified by him. And he speaking elsewhere of the Saints in general, he thus sets them forth Rom. 14.7, 8. None of us liveth to himself, and no man dieth to himself: for whether we live, we live to the Lord, and whether we dye, we dye to the Lord; whether we live, or dye, we are the Lords. Now so far forth as any in their course come up to these [Page 112] high and spiritual ends, so far and no farther may they be said to to walk after the Spirit. Flesh always centers in flesh; but grace causes a man to aspire and aim at the glory of God: The spiritual Walker makes this his chief end and looks upon all other things but as means to this; and herein lies the very essence of Holiness or of holy Walking. Would any of you fully understand your selves so as to be able to pass decisive judgment about this, let your enquiry run out here what are our Ends? what is it that we mainly design and intend in our Course? As every mans End hereafter ( happy or miserable) shall be according to his walking here; so every mans walking here is (either spiritual or carnal) according to his End Our Lord tells us Joh. 7.18. He that speaketh of himself, seeketh his own glory; but he that seeketh his glory that sent me, the same is true, and no unrighteousness is in him: So here; he that liveth himself and of himself, he seeketh himself; but he that seeketh the glory of God, the same is a true walker after the Spirit.

Thus have I shown in these five particulars what it is to walk after the Spirit: Concerning which, 'tis not necessary that I should vouch an exact difference betwixt them, I give them but as so many illustra­tions of the Thing and so you must take them. From all that hath been spoken it appears, that this twofold walking is not to be limited to meer external and visible acts in the life, but it lies very much in the inward, secret acts of the heart: there's the Principle, the Affections, the Propensions, the Ends, and these are the things which do constitute the walking either fleshly or spiritual: (but more of this in the Ʋse). I have done with the opening of the Description in both its parts [not walking after the flesh, but after the spirit], (which was my business in the Explicatory part).

The Doctrine proved by Scri­pture-Testimo­ny.I go on to the Second thing, the Confirmation of the Point: where it will be a very easie thing to prove, That this is the property and deservedly the Character of such who are in Christ Jesus, they walk not after the flesh, but after the spirit. All Christ's mystical Members are spiritual walkers; this is that very life which such do live, that very course which such do follow: 1 Joh. 3.6. Whosoever abideth in him, sinneth not; (that is, he doth not live in a course of sin, which is all one with not walking after the flesh): Gal. 5.24. They that are Christ's have crucified the flesh, with the affections and lusts; no sooner is a person brought into Christ but sin and the flesh are cru­cified and dead in that person; so that there is no more walking after it. 1 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made unto us, wisdom, righteousness, sanctification and redemption: [Page 113]here the Apostle sets down what Christ is to Believers, but first he sets down the ground of all, namely the mystical union; and then he adds, to such who are in him he is not onely righteousness, to free them from a guilty state; but he is also sanctification, to free them from a carnal and to bring them over to an holy course: wherever then there is this union, there is and must be also this spiritual, hea­venly, and holy conversation, as the inseparable fruit and consequent of Sanctification.

By a double Ar­gument.I shall not need to spend much time in the proof of it; two Argu­ments (I conceive) may suffice for that:

1. The being in Christ Jesus or the Union with him, is brought about (as hath been opened) by the Spirit, and by Faith: now both of these necessarily infer this walking after the Spirit. The Holy Spirit being in a person as the bond of his union with Christ, wherever he is he will be a spring and principle of holiness: he will not lie hid in the Soul, but it shall be seen in the heavenliness and spiritualness of the conversation that he is there; wherever he comes, he comes as a commanding, overpow'ring guide and principle, working with great efficacy upon the Sinner as to his walking: Ezek. 36.37. I will put my spirit within you, (what then?) and cause you to walk in my statutes, and ye shall keep my judgments and do them; mark it, saith God I'le cause you, &c. the way of God in his wor­king upon the Sinner, is not meerly by moral suasion (which leaves the Will undetermin'd and pendulous), but 'tis by effectual inclination and overpowering. So that here's a complication of several things in the Argument, which make it very strong: As

• 1. 'Tis the Spirit which unites to Christ:
• 2. This uniting Spirit is always an active, working Spirit:
• 3. The Matter of his working is Sanctification and universal Holiness:
• 4. The manner of his working is effectual and irresistible.

Now put all these considerations together, and it will most undeniably follow, that such who are in Christ they shall walk not after the Flesh but after the Spirit.

Moreover, 'tis the very Spirit of Christ himself by which Be­lievers are united to him; so that the same Spirit which was in him is in them also (though in a different measure); now hereupon where there is the same spirit there will be the same course or walking: and therefore as Christ was holy so will they be holy too, and as Christ walked not after the flesh but after the spirit, so will they walk also. If he indeed should take a person and immediately make him one with himself, possibly the certainty of this spiritual walking would not be so evident: but the Union being carried on mediately by the [Page 114] Holy Spirit, that Spirit will have an infallible and powerful influence upon the Way and Walk of him who is united to Christ.

Besides this, there is the Other Bond (viz.) Faith: and that too, doth naturally operate and tend to the furtherance of that conversa­tion which I am proving. For 'tis of a purifying nature; it first Act. 15.9. purifies the heart, and then consequently the several acts which issue and flow from the heart. Faith is the justifying grace, but 'tis a Act. 26.18. sanctifying grace too; it justifies before God but it also sanctifies before men. 'Tis not only a bare instrument or condition of justifica­tion, but 'tis likewise an operative and influential grace upon sancti­fication. 'Tis the lively faith which knits to Christ; and being so it will shew its liveliness by its vigorous promoting of the holiness and spiritualness of the Believers course: insomuch that Jam. 2.26. as the body without the spirit is dead, so Faith without this spiritual walking is dead also. It would be a very easie thing to descend to Particulars, therein to show the special Methods in which the Spirit of God and Faith under it, do work for the keeping down of the Walking after the flesh and the promoting of the Walking after the spirit, in the distinct and several considerations proper to each of them: but I fear I am already too prolix.

The second Argument is taken from Christ's tenderness of his Ho­nour. He will advance the creature, but hee'l do it in such a way as that he may secure and advance his own glory. Now would this be for the Honour of Christ to take persons into so near a conjunction with himself, and yet let them live the carnal and sensual life? to walk just as others do who are Eph. 2.13. afar off from him? To be in Christ and yet to live in sin, immers'd in flesh and sensuality, O what disho­nour would this reflect upon the Head if his Members should thus walk! Christ will have his followers to differ from others, yea and from themselves too; therefore all that are in him shall be 2 Cor. 5.17. new Crea­tures: and from the change in the heart there shall be a change in the life and walking also. He can joyn the greatest Sinners to himself, but hee'l first prepare and adapt them for such an Union, by making them other persons, and so causing them to live at another rate than they did before. Where there is nearness, nay oneness, there (as you have heard) shall be likeness in an holy course: he that will not have us take 1 Cor. 6.15. the members of Christ and make them the members of an Harlot, will not himself take the members of Harlots (I mean great and gross Sinners, they so continuing), and make them the members of himself. It shall be known by the goodness of mens walking that they belong to a good head; for Christ's honour is highly concern'd [Page 115]therein. And hence it is that such who are in Christ shall walk not after the flesh but after the spirit. Thus you have the Doctrine ex­plained and confirmed; I am now to fall upon the Application of it.

By way of Information First, three Things it informs us of:

ƲSE 1. Of Informati­on in Three Things.1. That Believers even in the times and under the dispensation of the Gospel, are not to lay aside or cast off Scripture-Marks, Signs or Evidences grounded upon sanctification and holiness, in order to the finding out of their spiritual State and Condition. 1. Scripture-Signs and Marks are not to be rejected. For wherefore doth the Spirit of God here thus characterize persons in Christ [which walk not after the flesh but after the spirit]? but for this end, that by this Character or Mark men may know whether they be in­deed in Christ or not: (the like you find in very many Other places). The Antinomians do not approve of this Doctrine; they will not hear of any Evidences or Signs of this or that priviledge, fetched from Sanctification or Holiness or any thing inherent in our selves: An Opinion weak and false, yea, directly contrary to the tenor of the Word! How great a part of the Bible might be blotted out (as altogether useless) if what they affirm herein was true? Read but the First Epistle of John, you will find it throughout to be Characte­ristical or Evidential of mens State from the fruits and effects of sanctification: (the Places therein are so many and so common, that I neither well can nor do I in the least need to make any particular rehearsal of them). 'Tis strange that men cannot distinguish, be­twixt Grounds as to the Thing, and Evidences as to the Person: Far be it from us to make Sanctification or Holy Walking the grounds of our union with Christ, or of our justification; yet they are the evidences by which we come to know that we are in Christ and justi­fied by him. And the Question is not what the Spirit of God can do, or possibly sometimes may do, (viz.) whether he doth not in an immediate manner without the making use of these Signs, reveal to a Believer his Union with Christ and interest in Gospel-blessings; but the Question is, What is the ordinary method of the Spirit in the witnessing and clearing up of these things to a Soul? And surely that is first by the witnessing of faith, sincerity, holiness of life, and then by witnessing to them and upon them. And a Christian cannot ordi­narily exspect assurance of his Ʋnion with Christ (or of any other thing), but in this mediate way. Very much might be spoken about this, but I think it is not now so necessary as sometimes it hath been; and See Rutherf. Survey of An­tinom. par. 2. c. 55. p 81. &c. Binning (who hath some Ser­mons upon Rom 8. lately published) speaks some­thing to it, p. 23. &c. divers have largely wrote upon it therefore I will pass it over.

[Page 116] 2. Popish Ca­lumnies are in­jurious and groundless.2. Secondly, it shows us how groundless and injurious those high calumnies and sharp invectives are, which some ROMANISTS (in their Writings upon this Text) are pleased to cast upon and let fly against PROTESTANTS and their Doctrine. Because the Apostle here saith, that such who are freed from condemnation and in Jesus Christ, do not walk after the flesh but after the spirit, how do some Popish Expositors from hence take occasion to oppose, tra­duce, revile, censure, and strangely misrepresent the Protestant Do­ctrine and the worthy Assertors of it! Amongst others, with what acrimony and virulency doth Ubi ergo umbraculum Calvinianum cum solâ fide, & aliquo pietatis studio penè inefficaci? Stapl. Antidot. p. 624. (Vide pluta p. 625, 626). Contzen in Quaest. 3. p. 308. An Sectarii bona opera per suam expositionem condemnanda doceant? Et in V. 2. Quaest. 2. p. 310. Si Phingez ali­quis adulterum Calvinianum in ipsâ libi­dine configat, coelo eum continuò inserit, justus est enim, & est ei condemna­tio, quamvis secundum carnem cum occi­deretur ambularet.— Justin. Magnoperè falli necesse est Haereticos, qui manere in Christo nihil aliud esse putant, quam ali­quem sibi certò polliceri, Christi merita sibi fuisse communicata, atque adeo pecca­tis omnibus expiatis se esse justum. Stapleton and Contzen (two who had [...], as Libanius speaks of some), here fall upon Calvine, Beza, Pareus, &c. as if they did oppose nay quite nullifie the strict, holy and spiritual life; and instead thereof, by their Opinions did encourage and promote the carnal and fleshly life! (I instance in these only, because they are the persons who in their Expositions upon the Text in hand, are pleased so freely to spit their venome upon this account; but 'tis that reproach and scandal which occurrs very frequently in the body of their Pole­mick Writers). Amongst whom what more common, than to tell the World that Protestants make holiness, good works, &c. to be unnecessary? that they are only for Faith and imputed Righteousness, that their principles tend to looseness and profaneness, and what not? Now did we not too well know the Spirit which acts these adversaries, it would make us to stand and wonder that Opinions so sound, so agreeable to the word of Truth, as those are which in these matters the Protestants hold in opposition to Rome, should yet be so mali­ciously reflected upon; That scandals so undeserved, so often answered should yet be continued; that mens passions and censures should be so high and sharp, where their grounds and reasons are follow. How much hath been spoken and written over and over again for the vindicating of Opinions and Persons from these impu­tations, for the due and right stating of things, and yet 'tis all one! Dissenters calumniated before and so they will do still, Protestantism was blackened and branded before and so it shall be still.

I will not insist upon the making any Apology or Defence for this [Page 117]or that person, in what they have said by way of Exposition upon the Text; for they need no such thing, and (as to that for which they are censured) they say nothing but what the Body of Protestants hold: And for the forenamed Authors Calvine, &c. do they not upon Tria simul conjungit (A­postolus), im­perfectionem quâ semper la­borant fideles, Dei indulgen­tiam in eâ condonandâ, regenerationem Spiritus: atque hoc quidem postremum, ne quis vanâ opinione se lactet, ac si liberatus esset a maledictione, carni suae interim securè indulgens. Ut ergo frustra blanditur, &c. Calvin. Non satis est Christum ore profiteri, oportet Fide per opera esfioaci Christo ahhaerere, quod fit non Carnis sed Spiritus ductum sequendo in vitâ.—Observa secundò quòd connexam esse docet Justificationis & Sanctificationis Gratiam, adeò ut divelli nequeant, ut frustra de priore glorietur, qui posteriorem non habeat. Qui igitur hab [...]nas laxant carni, testantur se in Christo non esse, &c.—Hinc refutatur trita Papistarum Ca­lumnia, &c. Atqui docemus cum Apostolo, non esse in Christo nisi qui secundum Spiritum ambulant: qui carni indulgent eos inanem Fidem profiteri, &c. Pareus. Sunt cohaerentes qui­dem, &c. Beza. this very place, say that which might be enough to all ingenu­ous men to obviate these Calumnies? But let this pass! Give. me leave onely in the General to vindicate our Faith in this matter, and to shew that what we believe herein is not at all repugnant to this (or to any other) Scripture.

For do we hold that Believers are exempted from condemnation and shall most certainly be sav'd, upon their being in Christ, though they live a sinful, carnal, wicked life? how often have our Opposers been told that we detest and abhor such an Opinion? We say indeed that sanctification, holiness,, or walking after the Spirit are not the meritorious causes of Non-condemnation, (that honour we give to the alone merits of our Saviour): yet withall we say, that whoever hath an interest in such blessedness he is a sanctified person, and he must and shall live an holy life. Is not this enough? as much as what the Word will bear us out in? Can we not be for Walking after the Spirit unless we make it to be a Cause of our justification? or can we not hold imputed righteousness but we must deny inherent righteousness? are these two inconsistent? Our Adversaries asperse us as if we denied the latter (which we do not); but what may we say of them who do most certainly deny the former? To go on! Do not we set inherent righteousness as high as they; bate but perfection and merit? (the First of which would make it impossible in this life, as the Other would derogate from the freeness of God's grace and the fullness of Christ's merit). And we appeal to the world, do our Censurers with their principles live more holily than Protestants with theirs? (we wish we could see it). Nay, take the whole model and platform of their Doctrine and of ours, and let the would judge which [Page 118]doth most tend to the See Dr. Stil­lingslees of the Idolatry of the Church of Rome, Chap. 3. p. 178. promoting of a strict and holy conversation. In­deed if we give way to the flesh and walk after the flesh we are to be blamed for our practices, but the principles of our Religion are strict, holy and good. In short, we are for the same things which They contend for, and that too in the highest measures and degrees (so far as the infirmities of the present state will admit of); but not upon the same grounds: We are for the spiritual life as the fruit and evidence of the Ʋnion, and as always attending the person who is in Christ and shall not be condemned; but we dare not make it to be the meritorious ground, or to have any causal influence upon the one or the other. If this will not satisfie let our revilers revile on!

3. There are but Iew who are in Christ. 3. If this be the way and course of such who are in Christ, that they walk not after the flesh but after the spirit, it informs us then that there are but few who are in Christ, or who have any interest in the Mystical Ʋnion. I would not streighten or narrow the Grace of God or the happiness of the Creature, further than the word it self doth; but (on the other hand) I must not make them wider than that doth. The most (it is to be feared) are out of Christ, because the most do walk after the flesh; 'tis but here and there some few who walk after the spirit. Instead of walking not after the flesh but after the spirit, the generality of men walk after the flesh and not after the spirit: they are in the flesh (there's their state), and they walk after the flesh, (there's their course). O that this was not as evident as the light of the noon day! This Flesh (as you have heard) is either the corrupt Nature in the general, or more particularly 'tis the corrupt Nature venting it self in and about fleshly and sensual things: now in both respects how do fleshly Walkers abound! As to the First, what an unholy, sinful life do the most live? how doth the depraved Nature break forth and show it self in their whole course? this is that which acts them all along, by which they steer and order their conversation. And as to the Second, look upon the greatest number of men how sensual are they? they lie tumbling and wal­lowing in the mire of Lust, are even immers'd and swallowed up in fleshly things, minding nothing so much as the pleasing of the flesh! Go to them at their Tables, there's gluttony, excess in eating and drinking; they pamper the body whilst they starve the soul: Mind them in their pursuits, 'tis some fleshly good they mainly drive at; some fleshly interest by which they steer their course; what do they most consult but the Fleshes ease and interest? O that's the thing which they make provision for, that they may fulfil the lusts thereof (which the Apostle so expresly forbids Rom. 13.14)! their fore­casts, [Page 119]projects, contrivances are for the Flesh, yea all their thoughts are imployed as so many caterers or purveyours for their sensual lusts: is not this walking after the flesh? and is not this (more or less) the Walk of the most? Alas! as to that walking after the spirit (which hath been opened) how few are there that know any thing of it? the generality are wholly strangers to it, understanding the Ange­lical life in Heaven as well as the spiritual, holy life of Saints here upon earth; you can scarce make them believe that there is such a life, so far are they from the living of it. Thus 'tis with the mul­titude; and is not this then too clear an evidence, too full a demon­stration of the paucity of such as are in Christ? O that we could bewail and lament it! what more plain than that such who are in Christ do walk, not after the Flesh but after the Spirit? and what more plain too, than that the body of men do walk after the Flesh and not after the Spirit? Sirs! let us not flatter and think too well of our selves; Ut eos omnes intelligamus esse exclusos, qui Fidem & Evangelium jactitant, cum interim volu­tentur in crassissimis vitiis, &c. P. Mart. Addo quòd fortasse Paulus non tam spectasse videtur vim Baptismi, quâ omnis macula penitus abstergitur, sed ad mores ac vitam eorum, qui Christi gratia perceptâ omnes vitae suae rationes ad Christi legem exigunt, atque it a pravae cupiditati non­obsequuntur. Justinian. we talk of Faith, make our boast of the Gospel, glory in our Baptism, lay a great stress upon our Church priviledges, when yet notwithstanding all this we are meer Flesh-pleasers, our Conversations are carnal and fleshly: doth not this proclaim us to be yet out of Christ?

ƲSE 2. Of Examina­tion about our walking, whi­ther it be after the flesh, or af­ter the spirit.Secondly, Let me desire you to examine what your walking is: whether it be after the flesh or after the spirit. Is spiritual walking the property of all who are in Christ? must this evidence your union with him? how then doth it concern you all to judge aright about it! Here are two Sorts of Walkers, and every man in the world comes under the One or the Other; for these two divide the world betwixt them. Now where are you? what is your course? which of these walkings do you come under? what do you follow Flesh or Spirit? I told you at the first this is a thing which may be known; the Apostle doth not lay the Evidence upon something that is abstruse and hard to be understood, but upon that which is easie to be found out: surely with a little diligence every person may know what his walking is. I intreat you therefore to urge this home upon your selves; O let every one say how do I walk? what a kind of life do I live? holy or sinful, spiritual or carnal? Brethren! your freedom from Condemnation depends upon your Ʋnion with Christ, will you not find out that? then your Union must be known by the holiness [Page 120]of your walking, and will you not understand your selves about this also? O what a blessed thing is it when a man is clear in this! so that he can frame a Syllogism upon it, (thus) He that walks not after the flesh but after the spirit, he is in Christ; But I (through grace) am one who walk not after the flesh but after the spirit, there­fore I am in Christ. This is a good bottom to build assurance upon; these premises will bear the weight of such a conclusion: be sure you take up with nothing short of this. 'Tis onely the spiritual life which must assure of the Mystical Ʋnion: 1 Joh. 1.6. If we say that we have fellowship with him, and walk in darkness, we lie and do not the truth. 1 Joh. 2.4, 5, 6. He that saith I know him and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. He that saith he abideth in him, ought himself also to walk even as he walked. Faith indeed is the bond of the union, but holines (of heart and life) is the mark or evi­dence of it: And 'tis the walking which makes the Christian; 'tis not external profession, the being of such or such a party, some good religious talking, but 'tis the course of life which is the distinguish­ing character betwixt person and person. O that God would direct every one of you to pass righteous judgment upon himself con­cerning this!

I need not add any thing to what hath been laid down in order to the helping of you in this Tryal. The walking after the Flesh and after the Spirit have been opened, and by the particulars which make up each of them you may be able to judge of your selves. 'Pray go over them in your own thoughts again and again, and say, is the Flesh or the Spirit our principle? our guide? what are our affections? do we savour the things of the Flesh or of the Spirit? what are our secret and strongest propensions? are our Ends fleshly or spiritual? I say go over these things again and again, and there's no question of it, but that serious and frequent examination in a little time will fully clear up the thing to you.

Atwofold wal­king after the Flesh.Onely (to prevent mistakes) let me tell you, there is a twofold walking after the Flesh: One more gross and manifest, the Other more close and more indiscernable. The first, is when the Flesh breaks forth and openly vents it self in external and bodily lusts, (such as adultery, uncleanness, drunkenness, gluttony, &c.); this is 2 Cor. 7.1. the fil­thiness of the flesh: The Second, is when the Flesh more secretly vents it self in internal, heart-lusts, such as are kept in and lie smo­thering in the Soul, (as pride, self-love, envy, coveteousness, &c.); [Page 121]this is the filthiness of the Spirit: (the Apostle gives a Catalogue of the actings of the Flesh in both of these respects Gal. 5.19, 20, &c.) Now here's the mistake of men, they confine walking after the flesh to the first of these, the latter being little regarded by them; so that if they do not live in whoredome, gross intemperance, open profane­ness, bruitish sensuality, they think all is well: whereas they may be free from these gross practises and yet be walkers after the flesh. The corrupt Nature hath other out-lets besides these, and there may be Sins ulcers within when they do not externally show themselves. O be not deceived! you are not possibly so and so vitious in the outward conversation, but if there be within in the Heart malice, hatred, envy, uncharitableness, self exalting, inordinate affections to the world, coveteousness, these are enough to bring you within the com­pass of walking after the flesh. Invidentia vitium Diabo­licum, quo so­lus Diabolus reus est, &c. Non enim di­citur Diabolo ut damnetur, adulterium commisisti, fur­tum fecisti, &c. sed homini stanti lapsus invidisti. Aug. de Disc. Chri. cap. 1. Devils you'l grant are bad enough; 'tis because of their envy, pride, &c. for the grosser sins of the Flesh they are not liable to them. De Civitate Dei, l. 14. c. 2. Austine proves that the Stoicks (that strict Sect of Philosophers) were as guilty of this upon their inward un­mortified corruptions, as the Epicureans themselves a more de­bauched and sensual sort of men, (if they be not wrong'd, for as to Epicurus himself Against whō, see Dr. Meric Casaubon of Incredulity, par. 1. p. 202. &c. Laertius, Gassendus, &c. give a quite other character of him). Do I see one living a bruitish life, wallowing in his filthy lusts, laying the reynes upon the neck of his corrupti­ons? he's drunk, defiles his body, lives in open wickedness, &c. I'm sure this man walks after the flesh; these are the works of the flesh which are manifest Gal. 5.19. every eye sees and every tongue cries shame upon these courses: Ah but there's another who is free from these scandalous courses, yet he is worldly, revengeful, envious, proud, haughty, under the power of carthly affections, full of evil desires; this man now is a walker after the flesh as well as the former (though not in so gross a manner). Therefore do not please yourselves upon your being kept from the notorious and external eruptions of the corrupt Nature, if yet inward and more refined corruptions have their full power and strength over you. O how many persons of a civil, unblameable conversation, nay how many fair professing Hypo­crites (though no adulterers, no drunkards, &c.) will yet be judged at the Great Day to be walkers after the flesh! 'Pray look inward, any one allowed, cherished, unmortified Lust in the heart will spoil your walking before God though before Men it may seem to be blameless, yea very spiritual.

Thirdly, the main Ʋse will be for Counsel. ƲSE 3.

• 1. To dehort from walking after the flesh.
• [Page 122] 2. To exhort to walk after the spirit.

1. First, 1 Branch to dehort from walking after the Flesh. do not walk after the flesh. Particularly, let not Flesh be your principle to act you in your course; for what can be expe­cted but evil practises from so evil a principle? Mat. 7.16. Do men gather grapes of thorns or figs of thistles? how impure must those streams be which flow from so impure a fountain? how bitter must that fruit be which grows upon so bitter a root? So also let not Flesh be your Guide; that you should chuse to be ordered and directed by it. Will you chuse or follow a blind guide? Mat. 15.14. If the blind lead the blind both fall into the ditch: or will you follow a Guide that will lead you to Hell? God forbid! when you have the good Spirit of God and the good Word of God to lead you, will you rather live under the leading and conduct of the flesh? O have as little to do with its guidance as ever you can! 'tis not a thing that you must walk after, but rather fly from: for if you follow it, 'twill certainly carry you to those rocks and precipices which will endanger the dashing of you in pieces forever.

I know the best will not be wholly freed from this Flesh whilst they are here; but let not any tamely give up themselves to it, so as to be subject and obedient to it or to walk after it: Let not sin reign in your mortal body, that you should obey it in the lusts thereof. Avoid it (I beseech you) in all the parts and limbs of it, for 'tis all naught: there are the wills of the flesh [ [...]], Eph. 2.3. the affections (or passions) of the flesh [ [...]], Gal. 5.24. Rom. 7.5. the works of the flesh [ [...]], Gal. 5.19. all these flow from one and the same spring, onely they are several channels in which it runs. Now (I say) avoid it in all; as it works in the soul by its wills and affections, as it works in the body by its grosser lusts, do not in any thing comply with it or walk after it: we must be always mortifying, never (allowedly) gratifying this cursed flesh.

The Dehortati­on enforc'd by several Mo­tives.To enforce the Dehortation one would think the Motive in the Text should be strong enough: if you do not walk after the flesh then you are in Christ; and if you be in Christ you will not walk after the flesh, for such do never so walk. But besides this, there are some Other Motives which have a great force and efficacy in them.

1. Let it be considered, that this walking after the flesh is directly contrary to your Baptismal dedication and obligation. When you passed under that blessed Ordinance did you not then dedicate your selves to the Lord? have you not since owned and acknow­ledged [Page 123]that dedication? and shall persons so dedicated to the Lord walk after the flesh? that would be like Dan. 5.2, 3, 4. Belshazzar's making of himself drunk, even out of the golden vessels which were dedicated to the service of God in the Temple. There is upon your baptismal dedication a Sacredness upon your Souls and Bodies; and yet shall they be made common and prostituted to the service of sin and lust? this is not onely to rescind, retract, null your dedication, but even to profane that which was consecrated to holy uses and ends. When you were baptized did you not then stipulate and covenant, to renounce the Flesh as well as the World and the Devil? and notwithstanding this will you yet walk after it? what an high breach of Covenant would that be? and shall any break Covenant with God and Ezek. 17.15. prosper? If after Baptism you will be flesh-pleasers and flesh followers, where will that answer of a good conscience be (which the Apostle speaks of 1 Pet. 3.21)? how will you be said Rom. 6.3. to be baptized into Christ's death, if the Flesh yet live in you and you in it? And what a poor insignificative thing is the outward washing, if heart and life continue under flesh pollutions? [...]. Chrysost. in V. 4. hujus Capitis. Restringitur generalis Propositio, contra cos qui in Baptismo omnia collocabant, satis esse Christo per Baptismum insitum esse, rectè credere, in Ecclesiâ versari, Sacramenta participare: vitam Christanam dignam etiam requir [...] docet, vitam spiritualem non carnalem. Con [...]z. what will the sprinkling of baptismal water profit him who lies wallowing in fleshly lusts? O think much of your solemn ingagement in Baptism, and surely you will not be so obse­quious and pliable to the motions of the flesh as hitherto you have been! how ill doth the Christian-mark and title agree with a Pagan-life!

2. Secondly, I would desire you to consider what the Flesh is: He that knows it and hath right apprehensions of it certainly will not walk after it. In general, let it promise or pretend what it will, 'tis an Enemy; and shall we cherish an enemy in our bosome, nay, let him have the command and guidance of us?

First 'tis God's enemy: yea, his inveterate, implacable, irreconcile­able enemy; the Sinner may be reconciled to God, but Sin it self (the Flesh, the corrupt Nature) never can. 'Tis observable Ver. 7. The wisdome of the Flesh [ the carnal mind we read it], is enmity against God: the Apostle sets it forth in the abstract to note the greatness of the enmity; 'tis more than if he had said 'tis an enemy against God, for enemies may, but enmities cannot be reconciled: and he speaks of the best of the Flesh too, the very [wisdome] of the [Page 124]Flesh is enmity against God; and see what a full proof he gives of it, for (saith he) 'tis not subject to the Law of God, neither indeed can be; O how evil a thing is this Flesh! Now shall that be your principle and guide which is God's Enemy? will you agree with that which is at such variance with God? and be subject to that which neither is nor can be subject to the Law of God?

Then Secondly, Vide Najanz. t. 2. in Carm. p. 93. descri­bing the mis­chievous Ef­fects of the Flesh. 'tis your enemy too: I and the very worst enemy you have in all the world. For was it not for this, all your other ene­mies could never hurt you; the Devil and the World without, do all their mischief to Souls by the Flesh within: Christ not having any of it was impenetrable against all the fiery darts of Satan; Joh. 14, 30. The Prince of this world cometh and hath nothing in me. We cannot say so, he hath a corrupt Nature in us and that he works upon and endangers us by. This Flesh is the womb where all is con­ceiv'd and form'd, the anvil upon which all is wrought; 'tis the false Judas that betrays us, the close enemy within that is ready upon all occasions to open the gates to the Besieger: was it not for this morbus mentis the morsus dentis could never hurt us.

And besides this relative consideration of the Flesh (as it gives ad­vantage to our other grand adversaries), 'tis in it self a very dange­rous Enemy. Partly in respect of its malice: it carries on desperate aims and designs against the Sinner, 'tis full of mischievous intentions, and those of an high nature too; it aims at nothing below the ruin of the pretious Soul. The Apostle speaking of one part of its working ( viz. by fleshly lusts), tells you that those war against the Soul, 1 Pet. 2.11. how? why not onely as they would take away the Souls order, beauty, strength, peace, comfort, &c. but as they strike at the very life and happiness of the Soul. And the same is designed by this malitious Flesh in all its workings, for they all tend to the everlasting destruction of the Soul; O what a pernicious enemy is the Flesh! Partly also in respect of its subtilty: for (which makes it the more formidable) as 'tis a malitious and desperate, so 'tis a cunning and subtil enemy. How craftily doth it insinuate it self into us in order to the carrying on of its mischievous designs! how cunningly by its blandishments and allurements doth it entice us unto evil! Jam. 1.14. Every man is tempted, when he is drawn away of his own lust (there's the force and power of it), and enticed (there's the fraud and cunning of it). How finely doth it represent some taking good to men in order to the alluring of them, whilst it slily conceals the evil which should deter them! It shewes the bait but hides the hook, holds forth the milk but keeps close the hammer and the nail, presents [Page 125]the apple but conceals the death; here's the Fleshes subtilty, and O how many poor Souls are undone by it! Their eye is upon the good which the Flesh promises, they not at all regarding the evil which indeed it designs, (as you read of Amasa 2 Sam. 20.8, 9. Joab took Amasa by the beard with the right hand to kiss him, but Amasa took no heed to the sword that was in Joab's hand). O what a cun­ning, deceiving enemy is the Flesh! Rom. 7.11. Sin taking occasion by the commandment deceived me. Eph. 4.22. That ye put off con­cerning the former conversation the old man, which is corrupt according to the deceitful lusts; (in the Greek 'tis lusts of deceipt, [...]. they are made up of deceipt, there's nothing but meer deceipt in them). The A­postle Tit. 3.3. says they were deceived (how?) serving divers lusts and pleasures: whoever serves Sin shall find at last he was sadly deceived by it. Upon the whole then, is Flesh a thing to be walked after? will you trust your selves, your souls, your everlasting con­cerns in the hands of an enemy? of such an enemy?

3. Thirdly, Consider what this walking after the Flesh is:

1. 'Tis sordid walking. It carries in it a great abasement of the humane nature, man is degraded by it and divested of that glory and excellency which God and Nature hath put upon him. To be under the power of the Flesh and the lusts thereof (especially such as are gross and lie in the sensual part), how doth this turn the Man into a very Brute! what's the difference (I pray you) between a brute and a man who lives a brutish life? (onely this, that of the two the Man is the worst, for he hath Reason and Religion to direct him to a better course which the Brute hath not). [...]. Arrian. Epict. lib. 4. cap. 5. p. 391. Is it the shape only which makes the man, without suitable actings to the nature? To walk after the Flesh? how base and unworthy is this for such a creature as Man! who was once made after Gods own Image, and who yet hath a noble, spiritual, and immortal Soul. O how is this Soul depressed in its native excellencies by a carnal course! by this 'tis made an underling to the body, and (to make use of that prover­bial allusion) the Prince is forced to go on foot while the Beggar rides on horseback: O that flesh-followers would often think of this! This walking is not onely below the Christian but the Man too; he that was made by God like Nebuchadnezzar when upon the throne, he (by living after the flesh) makes himself like Nebuchadnezzar when Dan. 4.32, 33. grazing among the beasts. Pray (Sirs) know your selves, consider your Original, whose [...], &c. Arrian. Epict. lib. 2. cap. 8. p. 188. workmanship you are, [...] ▪ Idem l. 1. c. 3. [...]. 91. that you are Soul as [Page 626]well as Body, how highly your Maker hath advanced you; and scorn to live below your selves. 'Tis happy Pride which makes men to dis­dain a sordid Life.

2. 'Tis foolish walking: that which is the fruit of ignorance, and onely suits with the state of ignorance; 1 Pet. 1.14. Not fashioning your selves according to the former lusts [in your ignorance]. 'Tis both the effect and the evidence of ignorance: it men were not strangely blinded and besotted they would never carry it towards the Flesh as they do. But here's the misery of it, first the Flesh blinds and besots Sinners, puts out their eyes (as the Judg. 16.21. Philistins did Sampson's), and then they are at its beck and dispose. Ah Sirs! have ye no knowledge, no wisdome? are you under total darkness and gross infatuation? are ye so foolish that you do not know what the Flesh is, and whether it leads? and yet will you walk after it? when there is a spiritual, heavenly, holy course revealed to you, will you yet chuse that which is opposite thereunto? will you prefer the conduct of the Flesh before the conduct of the Spirit? O stupen­dious folly, most woful infatuation! The Apostle describing the natural state saith For we our selves also were sometimes foolish, ( [...], without any understanding or intellective faculty, where­in)? serving divers lusts and pleasures; O that is to be foolish in­deed! And he elsewhere speaking of lusts themselves, calls them too [...] foolish and hurtful; 1 Tim. 6.9. Flesh-followers are apt to admire their own wisdome, but they fall under that sad character Rom. 1.20. Professing themselves to be wise they became fool [...].

3. 'Tis groundless and unreasonable walking: Bate but the Sinners pleasing himself (which is a pitiful reason), and what reason hath he to serve or gratifie the Flesh? what can it plead for any subjection or obedience to it? This our Apostle here takes notice of ( v. 12.) we are debtors not to the flesh, to live after the flesh: We are debtors indeed to God every way, to him we owe our Love, Obedience, &c. our All; but what do we owe the flesh? what hath it done or suf­fered for us? hath it redeemed us? was it crucified for us? surely no! Justice and gratitude call upon us to live to God and Christ, but for the Flesh we are under no obligation at all to live to it; (ra­ther the quite contrary). Why should we pay where we owe no­thing, and not pay where we owe our-all? were we but so just and honest as to pay our debts, sure I am we should walk after the Spirit and not after the Flesh.

4. 'Tis uncomfortable walking. Isa. 57.20, 21. The wicked are [Page 127]like the troubled Sea when it cannot rest, whose waters cast up mire and dirt: There is no peace, saith my God, to the wicked. Isa. 59.8. They have made them crooked paths, whosoever goeth therein shall not have peace. Sin and Comfort cannot go together; he loses the one who closes with the other. A wicked life (saith [...]. Plat [...] de Leg. lib. 2. p. 663. Plato) is not onely a sordid, but a more unpleasant life than that which is vertuous; (the bare light of Nature led divers of the ancient [...] &c. Plutarch. 101. [...]. Idem in Tract. Ne sua­viter quidem, &c. p. 1087. Moralists to assert this over and over). And Sinners may put the best face upon it, but they find this to be true by their own sad experience; they feel it, their Consciences plainly tell them of it every day, that there is little true joy in a sinful, sensual course: O the sad gripes of Con­science which they meet with in the way of sin! which though they endeavour to smother yet they pursue and vex them from time to time. But suppose the way of the Flesh at present be not uncom­fortable, to be sure in the final issue it will be so: when the Sensua­list and ungodly wretch shall see death making its near approaches to him, when Conscience shall force him to take a review of his ill-spent life, when he shall be called to stand before the tribunal of his Judge; I say, how will it be then? will it be joy and com­fort? no, but instead thereof inexpressible anguish and horrour of spirit. O let not the Flesh deceive you! its Heb. 11.25. pleasures are but for a season, its Delectatio occidit & prae­teriit, volnera­vit & transivit, miserum fecit & abiit, infae­licem reddidit & reliquit. August. de Temp. Serm. 3. delights are soon over and gone; and then that which was hony in the mouth turns into gall and wormewood in the belly. Poor deluded creatures think to take their fill of it, but in a little time God finds them out, sets home their sin and folly, gives them the prospect of a dreadful eternity; and what follows? first Hell is in their Souls and then in a little time their Souls are in Hell. And therefore as you desire to be kept from this misery, and to have peace and comfort in Life and Death, see that you abandon the Flesh so as not to walk after it.

5. 'Tis walking which ends in eternal perdition. O that this might be believed before it be felt! Sirs! whom will you believe? Sin and the Flesh (which are made up of lyes and do their business by lyes), or the God of truth and the Word of truth? He tells you therein Rom. 8.6. To be carnally minded is death; Rom. 8.13. If ye live after the Flesh, ye shall dye; Gal. 6.8. He that soweth to the flesh, shall of the flesh reap corruption; There is no condemnation to them which walk not after the Flesh but after the Spirit; then there is condemnation to them who walk after the Flesh, &c. Jam. 2.15. Sin when it is finished it brings forth death; (with many such Scriptures). Now shall not this deter you from a fleshly conversation? if this will not, what will? Salomon [Page 128]speaking of the strange Woman tells us, Prov. [...].18. her house inclineth unto death and her paths to the dead; just so it is with fleshly▪ Walking. Nothing more certain, than that every mans end shall be according to his course; as he sowes so shall he reap, Gal. 6.7. now there are two very different ends, and two very different courses; there is Heaven and Hell (two very different ends), and there is walking after the flesh and after the spirit (two very different courses): If you fall in with the Former, that will most certainly lead you to Hell; if with the Latter, that will as certainly lead you to Heaven; which of these Courses now will you chuse? Condemnation is as sure to them who walk after the Flesh, as No-Condemnation is to them who walk after the Spirit. So much for the third Motive.

4. Fourthly let me add but one Disuasive more, and that is the Death of Christ. What a consideration is this to take men off from a carnal life? O when this flesh begins to stir and pirk up it self, you will do well (in order to the suppressing of it) to fix your thoughts upon your dying Redeemer. Say, when my Saviour hath died for Sin shall I live in Sin? when he was 1 Joh. 3.8. manifested on purpose to destroy the works of the Flesh and of the Devil, shall I yet walk after them? was the sinless Flesh in Christ crucified and shall the sinful Flesh in me be cherished? You read of the crucifiion of the Flesh Gal. 5.24. we should be for nothing short of that, for no better usage doth it deserve from us. When Pilate ask'd the enraged Jews against our blessed Lord, What shall I then do with Jesus which is called Christ? they all said unto him Let him be crucified: and when he a little hung off from this cruelty, What evil hath he done? they cryed out the more saying Let him be crucified: Matth. 27.22, 23. This was not so much their sin in being so cruel to the Lord of Glory, but 'tis as much your duty to deal thus revengefully with the Flesh: O let all cry out in the height of their hatred against it, Let it be crucified! why but what evil hath it done? nay rather ask what evil hath it not done? therefore cry out the more let it be crucified. And indeed the crucifixion of our Natural Flesh in Christ without the crucifixion of moral and sinful Flesh in our selves, will not profit us. Paul saith he was crucified with Christ Gal. 2.20. how? why in a spiritual and mystical sense, so as to be dead to the Flesh, and so as to live the spiritual life. And the Apostle lays it upon this, 1 Pet. 4.1, 2 Forasmuch then as Christ hath suffered for us in the flesh, arm your selves likewise with the same mind: For he that hath suffered in the flesh, hath ceased from sin; that he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God. [Page 129]'Tis a Scripture somewhat dark but the strength of it lies thus, Christ hath suffered for us, and we (in an analogical sense) must be ready to suffer too, (this is the same mind here spoken of); and Christ having suffered hath ceased from sin ( h. e. so as to dye for sin no more); so (saith the Apostle) you too in your own persons must so dye to sin as no longer to live in it. This is the being planted into the likeness of Christ's death, Rom. 6.5. and you find the Apostle there in that Chapter from this very Topick (the Death of Christ), earnestly disuading persons from walking after the flesh. I have done with the Motives to inforce the Dehortation.

What men are to do that they may not walk after the Flesh.Before I go off from this Head something must be hinted by way of Direction: What is to be done (some may say) that we may no longer walk after the Flesh? I answer,

1. Get out of the Flesh: For being in the flesh is always attended with walking after the flesh; as the State is always according to the Course, so the Course is always according to the State: if you be in the fleshly state your conversation will be a fleshly conversation. Such as the man is such are the principles, and such as the principles are such will the practises be also. Therefore get out of the state of Nature (in which the Flesh rules and carries a man whither it pleases) and get into Christ; persons out of Christ are all Flesh, and thereupon will be wholly followers of the Flesh. Spiritual walking discovers the Ʋnion, but first the Union is the ground of spiritual walking: that will certainly follow upon being in Christ, but being in Christ must necessarily antecede it. Till thou beest ingrafted into Christ no good fruit can grow upon thee: he that is flesh must needs live and act flesh.

2. Get the Spirit, and walk after the Spirit. 'Tis the divine Spirit and the divine Nature from that Spirit, which must dethrone and break the power of sinning and sinful Nature. Till the Holy Spirit and grace come into the heart, the Flesh lords and domineers in the life (as you will hear more fully when I come to the second Verse). The Apostle joins together Sensual and not having the Spirit Jud. 19. (where the latter clause is not onely a further de­scription of the persons spoken of, but 'tis also the assignation of the cause or reason of their being sensual, (viz.) because they had not the Spirit). Till the mighty Spirit of God comes into the Soul by saving illumination and overpowering influences, to say effica­ciously to a man Isa. 30.21. This is the way walk therein; there may be con­victions, purposes, resolutions to the contrary, yet still there will be (one way or other) walking after the Flesh. And so for Grace: no [Page 130]sooner doth this take possession but the Walking is altered; which it never is before to any purpose. Prov. 2.10. When wisdom entereth into the heart, &c. discretion shall preserve thee, &c. to deliver thee from the way of the evil man, &c. who leave the paths of uprightness to walk in the ways of darkness, who rejoice to do evil, &c. Your way to be rid of the Flesh is to get the Spirit; set a thousand Argu­ments, the most effectual Considerations imaginable before the Sinner, to draw him off from this fleshly walking, till the regenerating, san­ctifying Spirit take hold of him, they are all weak and ineffective.

I add, Walk after the Spirit. Every man will be walking, there's no standing still; all will be in motion so long as they are in viâ: and every mans Walking will be in one of these two ways, either after the Flesh or after the Spirit, (for non datur tertium). And these be­ing contrary do mutually exclude each the other; he that walks after the flesh cannot (in sensu composito) walk after the spirit, and he that walks after the spirit cannot walk after the flesh; therefore Gal. 5.16. Walk in the spirit; and ye shall not fulfil the lusts of the flesh: the Reason then upon which this Direction is grounded is strong and evident. And let me tell you, Principles you will and must have (some or other), which if they be not good they will be bad: and so as to Guides, Affections, Propensions, Ends, these will be in every reasonable Soul from one cause or another. So that if you be not spiritual you will be carnal; for one of these two you must be, as both you cannot be: O let it be the Former that it may not be the Latter.

3. Take heed of particular, allowed fleshly acts: for they make way for that general course which you are to shun: Acts produce Habits as well as Habits do produce Acts: particular acts of sin (especially if allowed and repeated) end in a course of sin. If you gratifie the flesh in some things, it will grow upon you (as sad expe­rience proves); the Gangrene or Leprosie at the first begins with some particular member, but if it be let alone in a little time it dif­fuses it self over the whole body; and so 'tis here as to sin: A little leaven leavens the whole lump. 'Tis true (as hath been observ'd) the Apostle here fixes his Character upon the Course and not upon single acts; but he that allows himself in them will not stay there, in time hee'l fall into a wicked and fleshly Course.

4. Timely suppress the first risings of the flesh: it gains by de­lays. O as soon as the corrupt Nature begins to stir and show it self, see that you fall upon it presently, make speedy and vigorous resistance to it! if you give the Enemy time hee'l grow stronger and [Page 131]the Conquest will be the more difficult. You read Jam. 1.15. of the conceiving of Lust, [...] &c. Vide Stobaeum in Eclog. Serm. 3. p. 9. [when Lust hath conceived it bringeth forth Sin]: now Sin must be taken at the first conception; as soon as the tempta­tion offers it self and begins to allure and tickle by something that it presents, so that the Heart inclines to a closure with it, now fall on presently and parlie no longer. This brat of Babylon must be dasht in pieces in its very infancy; 'tis good to kill the Cockatrice in the very egg, to quench the fire at the first smotherings of it within or else it will quickly flame forth in the life, even to the making the conversation carnal. Be very watchful over the initial sugge­stions of the Flesh, and fall upon the timely exercise of mortification; upon the first motions of sin say Sathan, Flesh, Mat. 16.23. get thee behind me, thou art an offence to me. (But I must not further expatiate upon these things)! So much for the disuasive part of this Ʋse, against walking after the flesh.

2 Branch of the Ʋse to ex­hort to Wal­king after the Spirit.I go on to the persuasive part, wherein I would most earnestly exhort you to walk after the Spirit: (I will be but short upon this, be­cause that which I have already spoken hath a great tendency to the promoting of it; for the truth is, whilst I have been disuading you from walking after the Flesh, I have in effect been persuading you to walk after the Spirit: in beating you off from that I have been drawing you on to this). You have heard what it is so to walk, what now remains but that you would all endeavour to put it in practise? and O that this might be your way and course! Let others live as they please, let it be your fixed resolution that you will live the holy, spiritual, heavenly life. True, there are but few who do thus walk; the World is but a great Exchange, wherein the Spirits Walk is very thin whilst the Fleshes Walk is full and crowded: but 'tis better to be with the Few in the way of the Spirit than with the Many in the way of the Flesh. And I desire you to lay it to heart, have not you your selves too long walked after the flesh? is it not high time for you to think of another Course? 1 Pet. 4.3. The time past of our life may suffice us, to have wrought the will of the Gentiles, when we walked in Lasciviousness, Lusts, Excess of Wine, &c. When will ye walk in newness of life (as the expression is Rom. 6.4)? when shall the renewing and the renewed Spirit command, govern, act, guide you in your whole conversation? when will you so walk that you your selves (and others too) may know by the spiritualness of your deportment, that you are indeed in Christ Jesus? The exhortation to walking af­ter the Spirit pressed by some Motives.

Here consider (in opposition to what was said of the former wal­king) but three things:

[Page 132] 1. This is excellent Walking: The spiritual life is the excellent life; [...]. Arist. Eth. lib. 10. cap. 7. this speaks somewhat more than what is of man, there is something divine and supernatural in it. To be acted by, to live under the conduct and guidance of the blessed Spirit, to have affe­ctions, propensions, ends, all holy, this is truely great. This is the Life which is most agreeable to the humane Nature, (not onely as consider'd in its primitive, unstained glory and excellency, but as 'tis now under its sad ruins and decays): O how unbecoming, how ill doth a vitious Conversation comport even with that Reason, natural Light, and those broken excellencies which are yet left in Man! Man is not so low but that by complying with sensual Lusts he yet acts below himself: nay, so far as he puts on the Sinner he puts off the Man; where he un-Saints himself he un-Mans himself: Sensuality and wickedness carry in them a contradiction to his very Being; nothing so well suits with that as a pious, religious, heavenly course. Further, the fleshly life is a base, sordid life, but the spiritual life is a raised, noble life: So much as the Spirit is above the Flesh, the Soul above the Body, so much is the [...]. Arist. ibid. p. 138. spiritual life above the sensual or carnal life. The life (which I am urging upon you) is the very life of God himself; for the Apostle speaks Eph. 4.18. of some mens being alienated from the [life of God] through the ignorance that is in them: (by which life of God, he means (in part) the holiness of God or that holy life which God lives): the holy liver then (he not being alienated from Gods holiness) lives the life of God; he acts in [...]. Plato in Thae­aet. conformity (though under a vast, disproportion) to the great God; must there not then needs be unspeakable glory and excellency in Spiritual Wal­king? The more one lives the fleshly life the more he resembles the Beast, the more one, lives the spiritual life the more he resembles God: the Creature is not so much debased and depressed by the One, but he-is as much advanc'd and dignified by the Other. Saints may be censured and misjudged by the world, but in truth they come the nearest and are most like to God:— that they might be judged accor­ding to men in the Flesh, but live according to God in the Spirit, 1 Pet. 4.6. (I do but allude to these words, for I know in their first and proper sense they point to another thing than that which I cite them for): Gods people are judged as if they lived according to men, walking in (or after) the Flesh as others do; but 'tis not so, they walk in (or after) the Spirit and so live according to God: what a great thing is this for poor creatures to live according to God! who would not so live?

And this too is the Life of the blessed ones in Heaven: take the [Page 133] glorified Saints how do they walk? not after the Flesh I assure you (for they have no such Flesh to walk after); they are wholly freed from the sinning and sinful Nature, are perfectly renewed and san­ctified, and accordingly they act. All in them or from them is di­vine and spiritual; there's nothing that they do but what flows from a gracious principle, all their thoughts and affections are swallowed up in God, their love, joy, delight are unmixtly spiritual, the plea­sures of the Flesh are nothing to them, they have not the least in­clination to the least evil, the great thing they mind and rejoyce in is the Glory of God: O what an holy, spiritual life do the Saints live in heaven! Must not the same life then needs be excellent in the Saints here (so far forth as they can reach it in their imperfect state)? Surely none can undervalue or think low of it, but onely they who are altogether ignorant of and strangers to it. A Child of God would not for a thousand worlds live any other life; nay, should God leave him to his liberty to make his own choice, and fully assure him of his future blessedness let his choice be what it would, yet he would chuse to live the spiritual rather than the carnal life: was there no Heaven nor no Hell yet the sincere Christian would be for holy walking, because of that excellency and intrinsick goodness which he sees in it.

2. Walking after the Spirit is pleasant, delightful, comfortable walking: that which begets true peace, solid joy, unspeakable comfort in the Soul. The more spiritual a man is in his walking the greater is his rejoycing; O Psal. 119.165. what peace have they who thus walk! The Flesh must not vye with the Spirit about true comfort; men exceedingly mistake themselves when they look for pleasure, de­light, and satisfaction in a fleshly course, (alas!) 'tis not there to be had. Its very sweet is bitter, there's gall and wormwood even in its hony; Prov. 14.13. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness. It promises indeed great things but it falls exceedingly short in its performances, eminently it doth so in its promises of joy and comfort. True peace is onely to be found in a holy course: Rom. 8.6. To be spiritually minded is life and peace; (life hereafter, peace here): 2 Cor. 6.10. As sorrowful, yet al­ways rejoycing: 2 Cor. 1.12. Our rejoycing is this, the testimo [...] of our Conscience that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversation in the world. There's no comfort like to that which attends [...]. Arist. Eth. l. 1. c. 9. holy wal­king; the true Christian would not for a world exchange that joy which he hath in his Soul, in and from Meditation, Prayer, the [Page 134] Word, Sacraments. Promises, mortification of sin holiness, communion with God, the hope of glory, for all that joy which the Sinner hath in the way of sin and in his sensual delights. Would you have the 1 P [...]t. 1, 8. joy which is unspeakable, the Phil. 4.7. peace which passeth all understanding, the Job 15.11. consolations of God which are not small? O walk after the Spirit. Men have false notions of Religion (which experience must confute); the Devil belies and misreports the ways of God, as if a godly life was a sad pensive, melancholly life: pray try and then judge, be per­swaded to fall upon this heavenly course, and then tell me whether Prov. 3.17. wisdomes ways be not ways of pleasantness, and all her paths peace. Psal. 119.14. I have rejoyced in the way of thy testimonies as much as in all riches. The Flesh is outdone by the Spirit; if it gives some outward, flashy joy, the Spirit (with advantage) gives inward, solid, abiding joy; should not this allure you to walk after it? We always love to walk where our walking may be most pleasant and delightful: surely to walk with God, to live in communion with Father, Son, and Spirit, to be taken up in the contemplation and fruition of heavenly things, to be always sucking at the breasts of the Promises, to act in the daily exercis [...] of Grace; I say, surely this must needs be pleasant and delightful Walking indeed. And the Spiritual Walker hath not onely this peace and satisfaction whilst he lives; but in a dying hour too he is full of comfort: O the Soul-chearing reflexions which he then can make upon an holy life! O that heart-exhilerating prospect which he hath of the World to come! whether he looks backward or forward all administers ground of rejoycing to him. Is it thus with the Sinner? the Sensualist? alas, 'tis quite other­wise; when Death comes and lays his cold hands upon him, what bitter pangs of Conscience doth he feel, what dreadful terrours do sill his Soul, how doth the sense of Judgment and Aeternity strike him with astonishment! All his sensual Comforts do now fail him; and he did not live so full of joy but he dyes as full of sorrow: This shall ye have of mine hand ye shall lye down in s [...]rrow, Isa. 50.11. but Mark the perfect man and behold the upright, for the end of that man is peace, Psal. 37.37.

3. This is blessed Walking, for it evermore ends in salvation. It do [...] not onely at present evidence Non-condemnation and Ʋnion with Christ, but it assures of Heaven and certainly brings to Heaven at last. Holiness and Happiness never were, never shall be parted. Every motion hath its terminus or end; the End of this motion (or walking) is eternal rest: Rom. 8.13. If ye through the Spirit do mortifie the deeds of the body, ye shall live: Gal. 6.18. He that soweth to the [Page 135]Spirit shall of the Spirit reap life everlasting: Prov. 12.28. In the way of righteousness is life. and in the path-way thereof there is no death: so that if you will be perswaded to enter into and to hold on in the way of the [...]pirit, it will infallibly lead you to eternal life; and what can be spoken higher? The sum of all is this, I here set Jer. 21.8. life and death before you, if the One will not allure you to an holy, heavenly conversation, nor the Other deter you from a sinful, carnal conversation, I have then no more to say: but surely such as have any sense of God, of the worth of the Soul, and of the things of the world to come, they will resolve for the spiritual life. [...], &c. Athenag. Leg, pro Christian. p. 35. Athenago­ras (in his Apology for the primitive Christians) states their practice thus: ‘If (saith he) we did believe that we should onely live the present life, there might then be some room for suspicion that we might be as wicked as others; indulging flesh and blood and drawn aside by covetuousness and concupiscence: but we know, that God is privy not onely to all our actions but to all our thoughts and words, that he is all light, and sees what is most hid in us; and we are fully perswaded, that after this life we shall live a much better life with God in Heaven; and therefore we do not live as others do whose life will end in Hell fire.’ O that we could as easi­ly draw men to the heavenly life, as we can apologize for those who live it, or set down the grounds and reasons why they live it!

And now you who are Flesh-followers will nothing prevail with you? shall all these Considerations be ineffectual? will you yet per­sist in your fleshly course? though an Angel with a drawn sword stands before you to stop you in your evil way, yet ( Numb. 22.22. Balaam-like) will you go on? will you set your selves in a way that is not good (as the wicked are described Psal. 36.4.)? are you at that language Jer. 18.2. We will every one walk after our own devices, and we will every one do the imagination of his evil heart? or as 'tis Jer. 6.16. Stand ye in the ways and see, and ask for the old paths, where is the good way (the way of the Spirit) and walk therein, and ye shall find rest for your souls: but they said we will not walk therein? Do you walk after the Flesh and resolve to do so still? then 'tis sad indeed! but I would fain hope better of you. 'Pray be intreated to read the Motives again which have been set before you, and in your most calm thoughts to pause and dwell upon the things which have been spoken. Shall I need to add any thing further? in telling you, that all your walkings, yea every step you take is known to God, ( Job 21.4. Job 34.21. Psal. 139.3. Psal. 119.168): that God judges of every man here, and hereafter will judge every man at the Great Day, according to his [Page 136]walking, ( Eccles. 11.9. 2 Cor. 5.10. Eccles. 12.14): that Death will come with a dreadful aspect where the life hath been carual and sinful: that in the way of the Flesh you are in danger of treading upon Serpents, Vipers, Adders, Scorpions, every [...]p you take: that by this Course you Psa. 16.11. forsake the path of life, and (for a little flesh-pleasing) put your selves into the broad way to everlasting damnation: how much might I yet say upon this account? but enough and enough hath been already said (if God will but set it home upon the Con­science). The Lord hedge up your ways with thorns, and make a wall that you may not find the paths of the Flesh, and thereupon may re­solve to get into the paths of the Spirit; for surely it will be better then than now it is, (I allude to Hos. 2.6, 7).

ƲSE 4. To those that do walk after the Spirit. Three things urged upon them.There is one Ʋse more, and that shall be directed to them who do walk after the Spirit: Three things to such.

1. First I would (with the greatest earnestness) stir up such to be highly thankful to God. Are any of you through grace made spiri­tual, and do you live the spiritual life? have you received the Spirit, and do you also walk after the Spirit? what cause have you to bless God! yea, what thankfulness can be high enough to him who hath brought you to this! Why do you not walk just as others do? why is not the Flesh as powerful, as predominant in you as 'tis in others? why does not the very worst of the Flesh prevail over you? why are not you Atheists, Scoffers at Religion, Drunkards, Adulterers, open and notorious Sinners? surely all must be resolved into the dis­criminating grace of God; that (and that onely) hath made the difference. Time was when your walking was bad enough, when you were as carnal as any, and very tamely lacquey'd it after every base lust; is not God to be admir'd upon that blessed change which he hath wrought in you? Eph. 2.1, 2, 3. You hath he quickened who were dead in trespasses and sins: wherein in time past ye walked accor­ding to the course of this world, &c. Among whom also, we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh, and of the mind; and were by nature the children of wrath even as others: But God who is rich in mercy, for his great love wherewith he loved us, when we were dead in Sins hath quickened us together with Christ. Tit. 3.3. For we our selves also were some­times foolish, disobedient, deceived, serving divers lusts and pleasures: (See also Col. 3.7. 1 Pet. 4.3). O what a sad course do the best follow before conversion! and (as to your selves) if God by his distinguishing and almighty grace had not seized upon you, as you began with that course so you had continued in it to this very day: [Page 137]O let the Lord be forever magnified, who hath delivered you from fleshly walking, and brought you over to that which is spiritual and heavenly. And this must the rather be done, because you now have so clear, so convincing an evidence of your being in Christ; is not that a great thing? The blessedness of this Ʋnion with Christ hath been fully set before you; 'tis all yours (you not walking after the Flesh but after the Spirit). Surely, though you cannot in your praises reach so great mercy, yet you should go as far as ever you can.

2. Secondly, such are to be exhorted to walk yet less and less after the Flesh, and yet more and more after the Spirit. For this walking admits of degrees; there are none (in the present state) so freed from the Flesh and the fleshly conversation, but that yet they may be more freed from it; and so too, there are none who have so much of the Spirit and walk so much after the Spirit, but that yet they may be more spiritual in their walking. 'Tis mercy that 'tis so well (as to the main), but surely it may yet be better. Saints! are you so uni­versally acted by the Spirit of God and the sanctified Nature, as you might be? O do you so constantly live under the guidance and conduct of the Spirit, as you might and should? is he your guide no sooner to show you the right way, but presently and [...]. Arrian. Epict. lib. 2. cap. 7. p. 186. readily you engage therein? are all your affections so pure and heavenly as God requires? are there not many strong inclinations to evil yet remaining in you? are your Ends in all things so sublime and spiritual, as the Gospel commands? Ah! something is yet wanting, there is yet room for growth, you have not yet arrived at perfection (as the Apostle speaks of himself Not as though I had already attained, &c Phil. 3.11). O that every day you might rise higher and higher in heavenly walking! that the Flesh might decrease and the Spirit increase, the carnal part (like the house of Saul) might still be going down, and the spiritual part like the house of David) might still be getting up, that Heart and Life might be refin'd and spiritualiz'd yet more and more! I beseech you, do not stay where you are but still be Phil. 3.14. pressing forward. Walking 'tis motus progressivus; so it should be in your walking after the Spirit: as there is a going from strength to strength Psal. 84.7. from faith to faith Rom. 1.17. so there should be also from spiritualness to spiritualness. And Walking 'tis motus uniformis; are you so steady, so eaven and uniform in your walkings as you ought? In a [...]. Socrat. statue or piece of Art all the several parts are uniform and proportionable, or else it loses in its exactness and curiosity; and should it not be so too in the Spiritual Life? (but I'le onely keep to the Metaphor of the cavenness of the Christians Walking). O the many crooked, [Page 138]wandring, extravagant stops which you take! Sometimes you are in the way of the Spirit, then presently in the way of the Flesh; you do not make straight-paths (as the Apostle advises Heb. 12.13): how do your partial closures and compliances with the carnal part too often intercept the light of God's countenance, interrupt your com­munion with him, and cause a damp in all your inward peace, (as you know by reason of this it sometimes was with David himself)! when will you walk in the path of Holiness so as not to turn to the right hand or to the left, (as the Word enjoins, see Prov. 4.27. Deut. 5.32)? Again, is your Spiritual walking so visible as it should be? so as to convince the world that there is such a life, such a course as hath been described? Truly men question whether there be such a thing because you who pretend to it come so short of it; when you speak, act just as others, are as wordly, vain, passionate, selfish, revengeful as others, who will believe that there is in reality any such walking after the Spirit? or that there is more in it than meer fancy and pretence? How did Pauls Spirit rise in him, upon the surmises and censures of some who 2 Cor. 10.2. thought of him as though he walked ac­cording to the Flesh? and can you (as to your selves) no [...] onely bear such censures but (which is much worse) give too just occasion for them? Further let me ask you, doth this Holy walking intermingle it self with your whole conversation? even in your natural and civil actions do you walk after the Spirit? when you 1 Cor. 10.31. eat and drink is your eye upon the glory of God? in common actions have you special and peculiar aimes and principles? the very animal life which you live in the Flesh do you live by the Faith of the Son of God (as Paul did Gal. 2.20)? 'Tis a great mistake to limit this walking after the Spirit to actions materially spiritual, or to the positive duties of Religion; No, at all times, in all actions you are so to walk, doing all from a spiritual Principle, by a spiritual Rule, to a spiritual End. 'Tis one thing to be employ'd in some acts that are spiritual, and ano­ther thing to be spiritual in all acts; the fleshly Walker may do the First, but Saints must endeavour after the Last. At your Tables, in your Shops, in your civil Converses, you may (and ought) to live the heavenly life as well as in hearing the Word, Prayer, and such religious Duties. A carnal man sometimes engages in spiritual things, and yet even then he doth not walk after the Spirit; and a Child of God sometimes is engaged in common things ( Civil and Natural), and yet even then he walks after the Spirit; (viz.) as he intermingles grace with all he doth. Now is it thus with you? are you holy, spiritual in all manner of conversation, in every winding and [Page 139]turn of the life (as the Apostle exhorts 1 Pet. 1.15)? And once more let me ask you (and 'pray call your own Souls to account about it), is there not some one or other secret by-path of the Flesh which you walk in? this holy David prayed against, Psal. 139.24. See if there be [any wicked way] in me, and lead me in the way everlasting. Upon the whole, I fear there is need to press this upon you to walk yet more and more after the Spirit: and we beseech and exhort you by the Lord Jesus, that as ye have received of us how you ought to walk and to please God, so ye would abound more and more; 1 Thes. 4.1.—

3. Thirdly, are you such who walk not after the Flesh but after the Spirit? O rejoice in this and take the comfort of it! Here's sufficient ground of assurance that there is no condemnation to you, that you are in Christ Jesus; and is not that matter of rejoicing? You are within the Character here given of such who are in Christ, therefore you are in him, and being in him must it not needs be well with you? And if you look into the following Verses there is yet more comfort for you: they tell you that God sent his Son to condemn Sin, to fulfil the Law, and all for such spiritual Walkers as you are, (for upon them the Character is repeated again).

Ah (you'l say) if it was thus with us we would desire no higher comfort in the world, but we fear 'tis otherwise; we cannot find that we come up to this description, and therefore cannot apply the happiness annexed to it. And why so? why because there is so much of Flesh in us, O there is a very sinful, carnal, and sensual part in us! yea, this often prevails and breaks forth in our conversation; upon which we cannot but judge that we walk after the Flesh rather than after the Spirit.

Now to this I answer: Nothing more certain than that Flesh is in you, and will be so whilst you are in the Flesh; you must carry it with you to your very grave, the Body of sin and the other Body must both be buried together; you'le never be wholly rid of a sin­ning Nature and a carnal part till you be in heaven. And 'tis true too, this Flesh doth and will sometimes prevail over you (though the seldomer the better): yet this doth not amount to walking after the Flesh, or to the nullifying of the walking after the Spirit. Paul himself complained of the Flesh, yea of the strength and power of it, yet for all that he says here ( v. 4.) we walk not after the Flesh but after the Spirit; though it was so with him, yet his state was good and his course good too: (we must thus speak for the comfort of burd'ned Souls, though Enemies (without) take occasion from hence to revile, and Sinners (amongst our selves) to presume). It would [Page 140]be Desiderium tuum tale de­bet esse ad De­um, ut omnino non fit ipsa concupiscentia cui resist [...]e o­porteat; Re­sistis enim, & non consenti­endo vincis, sed m [...]lius est hostem non habere quam vincere. Aug. Serm. de Tem. 45. happy if you might wholly be freed from a corrupt Nature, but that is rather to be desired than hoped for in this life: Yet here is this to support you, though that may carry the day as to some particular acts, yet the bent of the heart is for God, and as to the general course the renewed part is uppermost. The Flesh sometimes is too hard for you, but you do not Nulla con­demnatio iis qui sunt in▪ Chisto Je [...]u, nonenim dam­natur nisi qui concupiscen­tia [...] carnis con­sentit ad ma­lum. Aug. con­tra, duas, Ep. Pelag. l [...]b. 1. c. 10. (Vide plura in Aug. in Psal. [...] 18. co [...]c. 3.) consent to it, it hath not the full allowance and approbation of the Will, you do not give up your selves in a willing subjection to it, what it doth 'tis from meer force and strength, you cry our to God daily for help against it: well! God will not lay particular failings (thus circumstantiated) to your charge. The Damsel under the Law that was ravished, if she cry'd out for help and did not consent to the fact, was to be acquitted, Deut. 22.25. so you do to God under the assaults of the Flesh, and so God will do to you. True sin is sin though it hath not full and deli­berate consent, but God is so gracious that where that is not, he will not impute it. I have also told you, that you must distinguish be­twixt Non dicitur vivere sec [...]n­dum Carnem qui Spiritum ducem sequi­tur, etiamsi a­liquando extra viam vestigium ponat, Justin. lapses into sin and walking in sin; thou sometimes fallest by the Flesh but yet thou doest not walk after the Flesh: where the fleshly act (especially if it be gross) is not repeated, where the Soul resists it, where there is a rising again by repentance, deep humiliation for for what is past, and all diligent circumspection and stedfast resolation (in God's strength) for the time to come; there 'tis but a lapse and not a walking. This I hope is your case; and if so, then what you alledge against your selves will not amount to make you walkers after the Flesh.

And as to the positive part, the walking after the Spirit, though you come short as to degrees and are not so rais'd in the spiritual life as you ought, yet in such a measure (which God accepts) you do live it. The Spirit is your Principle, your Guide, spiritual objects have your affections, the Heart inclines and bends chiefly to that which is good, your great end is to enjoy and glorifie God; O be of good comfort, this is walking after the Spirit. You are imperfect in it yet sincere, you aim at more than, what you can as yet arrive at; God accepts of you and will deal, with you as persons really ingrafted into Christ: your holy walking discovers your Ʋnion, and your Ʋnion secures your Non-condemnation. What have you to do, but to beg of God that he will yet guide you, and more and more fix and stablish you in this your spiritual walking? He that knows the goodness of your Way, knows also the weakness of your Graces. O pray much for strengthening Grace, that you may stedfastly continue, in your holy course to the end. Psal. 17.5. Hold up my [Page 141]goings in thy paths that my footsteps slip not: Psal. 119.117. Hold thou me up and I shall be safe, and I will have respect unto thy statutes continually. So much for the Application of this Point: Two things should therein have been further spoken to (but now must be omitted); namely

• 1. To vindicate the true Notion of the Spiritual Life, against all the false MONASTICK glosses and interpretations which Some do put upon it.
• 2. To answer those usual and common Objections which too many do raise against it. But the due handling of these two Heads would take me up some considerable time, and they will in the following Verses again offer themselves; and I fear I have already been too long upon this Verse, therefore at present I shall not meddle with them. I have done with the First Verse; There is therefore now no Condemnation to them which are in Christ Jesus, who walk not after the Flesh but after the Spirit.